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AUTHOR: 


TITLE: 


SWDENBORG, 
EMANUEL 

HEAVEN  AND  ITS 
WONDERS  AND  HELL 


PLACE: 


NEW  YORK 


DA  TE 


1892 


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De  coelo  et  inferno,  Bng. 


■^ 


and 


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Swedonborg,  Emanuel,  1688-1''': 

Heaven  and  its  wonders 
heard  and  seen^  by  Snanuel 
published  in  Latin,  London, 

edition.   New  YorV,  the  New 
licatl  I,  1892. 

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Heaven 


AND    ITS    WONDERS 


AND 


Hell 


& 


FROM   THINGS   HEARD  AND   SEEN 


ff 


BY 


EMANUEL    SWEDENBORG 


First  Published  in  Latin,  London,  1758 


EoUf)  Etiition 


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•New  Yo^rk: 
THE  NEW-CHJRCH  BOARD  OF  PUBLICATION, 

1892. 


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CONTENTS 


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Heaven 

PAGE 

The  Lord  is  the  God  of  Heaven    .... 

•    •    .    ,        ^ 

The  Divine  of  the  Lord  Makes  Heaven - 

The  Divine  of  the  Lord  in  Heaven  is  Love  to  Him  and  Charity 

toward  the  Neighbor 

Heaven  is  Distinguished  into  Two  Kingdoms ,r 

There  are  Three  Heavens ,q 

The  Heavens  Consist  of  Innumerable  Societies 26 

Every  Society  is  a  Heaven  in  Less  Form,  and  Every  Angel  in 

Least  Form 

30 

The  Entire  Heaven  as  One  Whole  Represents  One  Man  ....      36 

Each  Society  in  the  Heavens  Represents  One  Man 40 

Hence  Each  Angel  is  in  Perfect  Human  Form 42 

It  is  from  the  Lord's  Divine  Human  that  Heaven  in  Whole 

and  in  Part  Represents  Man .g 

There  is  a  Correspondence  of  all  things  of  Heaven  with  all 

things  of  Man      

There  is  a  Correspondence  of  Heaven  with  all  things  of  the 

Earth 

62 

The  Sun  in  Heaven     .   . 

72 

Light  and  Heat  in  Heaven 

The  Four  Quarters  in  Heaven o_ 

Changes  of  state  of  Angels  in  Heaven 

Time  in  Heaven 

Representatives  and  Appearances  in  Heaven ,05 

The  Garments  with  which  Angels  appear  clothed  .......    ,08 


IV 


CONTENTS 


PAGE 

The  Dwellings  and  Homes  of  Angels 112 

Space  in  Heaven 116 

The  Form  of  Heaven,  according  to  which  are  its  Consociations 

and  Communications 120 

Governments  in  Heaven 129 

Divine  Worship  in  Heaven 134 

The  Power  of  Angels  in  Heaven       137 

The  Speech  of  Angels 141 

The  Speech  of  Angels  with  Man 148 

Writings  in  Heaven 156 

Wisdom  of  the  Angels  of  Heaven 160 

State  of  Innocence  of  Angels  in  Heaven 171 

The  State  of  Peace  in  Heaven 178 

The  Conjunction  of  Heaven  with  the  Human  Race 184 

Conjunction  of  Heaven  with  Man  by  the  Word 192 

Heaven  and  Hell  are  from  the  Human  Race' 201 

The  Heathen,  or  Peoples  out  of  the  Church,  in  Heaven   ....  207 

Little  Children  in  Heaven 216 

The  Wise  and  the  Simple  in  Heaven 227 

The  Rich  and  the  Poor  in  Heaven 242 

Marriages  in  Heaven 252 

The  Functions  of  Angels  in  Heaven 267 

Heavenly  Joy  and  Happiness 272 

The  Immensity  of  Heaven 286 

The  World  of  Spirits  and  Man's  State  After  Death 

What  the  World  of  Spirits  is 293 

Every  Man  is  a  Spirit  as  to  his  Interiors 299 

Man's  Resuscitation  from  the  Dead,  and  Entrance  into  Eternal 

Life 304 

Man  after  Death  is  in  Perfect  Human  Form 309 

Man  after  Death  is  in  all  Sense,  Memory,  Thought,  and  Affection, 
in  which  he  was  in  the  World,  and  leaves  nothing  except  his 

Earthly  Body 317 

Man  is  after  Death  as  his  Life  has  been  in  the  World 330 


CONTENTS 


PAGE 

The  Enjoyments  of  the  Life  of  Every  One  are  after  Death 

turned  into  Corresponding  Enjoyments 345 

First  State  of  Man  after  Death 354 

Second  State  of  Man  after  Death 358 

Third  State  of  Man  after  Death,  which  is  the  State  of  Instruc- 
tion of  those  who  come  into  Heaven 369 

No  One  comes  into  Heaven  from  Immediate  Mercy 37S 

It  is  not  so  difficult  to  live  the  Life  That  Leads  to  Heaven  as  is 

believed ...  384 

Hell 

The  Lord  Rules  the  Hells 395 

The  Lord  casts  no  one  down  into  Hell,  but  the  spirit  casts 

himself  down 399 

All  in  the  Hells  are  in  Evils  and  Falsities  therefrom,  originating 

in  the  Loves  of  Self  and  of  the  World 404 

What  Hell  Fire  is,  and  Gnashing  of  Teeth 417 

The  Malice  and  Wicked  Arts  of  Infernal  Spirits 425 

The  Appearance,  Situation,  and  Number  of  the  Hells 430 

The  Equilibrium  between  Heaven  and  Hell 436 

Man  is  in  Freedom  through  the  Equilibrium  between  Heaven 

and  Hell 443 


HEAVEN    AND    HELL 


I.   When  in  the  presence  of  His  disciples  the   Lord 
speaks  of  the  consummation  of  the  age,  which  is  the  last 
period  of  the  Chiirch,«  at  the  close  of  the  predictions  con- 
cerning Its  successive  states  as  to  love  and  faith,^  He  says 
Immediately  after  the  tribulation  of  those  days  the  sun  shall 
be  darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  shaken.     And  then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven  ;  and  then  shall  all  the  tribes  of  the  earth 
mourn,  and  they  shall  see  the  Son  of  man  coming  in  the 
clouds  of  heaven   with  power  and  great  glory.     And  He 
shall  send  forth  His  angels  with  a  great  sound  of  a  trum- 
pet, *  and  they  shall  gather  together  Bis  elect  from  the  four 
winds,  from  the  end  of  the  heavens  even  to  the  end  thereof 
(Matt.  xxiv.  29-31). 

References  to  the  Author's  Arcana  Ccelestia. 

«  The  consummation  of  the  age  is  the  last  time  of  the  Church  n 
4535»  10622.  *    ■ 

'^  The  Lord's  predictions  in  Matthew  xxiv.  and  xxv,  concerning  the 
consummation  of  the  age  and  His  coming,  thus  concerning  the  suc- 
cessive vastat.on  of  the  Church  and  the  final  judgment,  are  explained 

^6  oT  Tr  ''  ''?'"'  '^"'"'^'  °f  G--^^—  3353-56.  3486-89. 
^6ri'.^6^  "f'  3897-3901,  405^60,  4229-31,  4332-35.4422-24, 
4035-38,  4061-64,  4807-10,  4954-59,  5063-71. 

i^y^'^''' f  ^''^^  ''''''^'"''  ^"^^  elsewhere  tubae  vqce  magna,  as  in 
1.  C  K.  1 98.  J 


HEAVEN    AND    HELL 


INTRODUCTION 


They  who  understand*  the  words  according  to  the  sense 
of  the  letter  have  no  other  beHef  than  that  at  the  last  period, 
which  is  called  the  final  judgment,  all  these  things  will 
come  to  pass  according  to  the  literal  description.  They 
believe,  not  only  that  the  sun  and  moon  will  be  darkened 
and  the  stars  fall  from  heaven,  that  the  sign  of  the  Lord 
will  appear  in  heaven  and  that  they  shall  see  Him  in  the 
clouds,  together  with  angels  with  trumpets,  but  also,  in 
accordance  with  predictions  m  other  places,  that  the  whole 
visible  world  will  perish,  and  that  afterwards  there  will  exist 
a  new  heaven  with  a  new  earth. 

Of  this  opinion  are  most  men  in  the  Church  at  the  pres- 
ent day.  But  they  who  so  believe,  do  not  know  the  arcana 
which  lie  within  all  the  particulars  of  the  Word  ;  for  in 
every  particular  of  the  Word  there  is  an  inner  sense  in 
which  are  discerned,  not  natural  and  worldly  things,  such 
as  are  in  the  sense  of  the  letter,  but  spiritual  and  heavenly 
things ;  and  this  is  true  not  only  of  the  sense  of  many 
words,  but  even  of  that  of  every  one.^  For  the  Word  is 
written  wholly  by  correspondences,^  to  the  end  that  in  every 
particular  there  may  be  an  inner  sense.  What  the  nature 
of  that  sense  is,  may  be  evident  from  all  that  has  been  said 
and  shown  about  it  in  the  Arcana  Ccelestia  ;  and  also  from 
what  has  been  collected  in  the  explanation  of  The  White 
Horse,  of  which  we  read  in  the  Apocalypse. 

According  to  the  same  sense  are  to  be  understood  the 
words  of  the  Lord,  quoted  above,  in  regard  to  His  coming 
in  the  clouds  of  heaven.  By  the  sun  which  shall  be  dark- 
ened, is  signified  the  Lord  as  to  love  ; "  by  the  moon,  the 

c  In  all  and  each  of  the  particulars  of  the  Word  there  is  an  internal 
or  spiritual  sense,  n.  1143,  1984,  2135,  2333,  2395,  2495,  4442,  9048, 
9063,  9086. 

d  The  Word  is  written  wholly  by  correspondences,  and  for  this 
reason  all  things  and  each  signify  spiritual  things,  n.  1404,  1408,  1409, 
1540,  1 61 9,  1659,  1709,  1783,  2900,  9086. 

e  The  sun  in  the  Word  signifies  the  Lord  as  to  love,  and  hence  love 
to  the  Lord,  n.  1529,  1837,  2441,  2495,  4o6o,  4696,  7083,  10809. 


li 


Lord  as  to  faith;/ by  the  stars,  knowledges  of  good  and 
truth,  or  of  love  and  faith  ;  s  by  the  sign  of  the  Son  of  man 
in  heaven,  the  manifestation  of  Divine  truth  ;  by  the  tribes 
of  the  earth  which  shall  mourn,  all  things  of  truth  and 
good,  or  of  faith  and  love ;  ^  by  the  coming  of  the  Lord 
in  the  clouds  of  heaven  with  power  and  glory.  His  presence 
in  the  Word,  and  revelation  ;  ^  by  the  clouds,  the  sense  of 
the  letter  of  the  Word,^  and  by  glory  the  internal  sense 
of  the  Word  ;  ^  by  angels  with  a  great  sound  of  a  trumpet, 
is  signified  heaven,  whence  comes  Divine  truth.*" 

From  this  it  may  be  evident  that  these  words  of  the 
Lord  mean  that  in  the  end  of  the  Church,  when  there  is 
no  longer  any  love  and  therefore  no  longer  any  faith,  the 
Lord  will  lay  open  the  Word  as  to  its  inner  meaning  and 
reveal  arcana  of  heaven.  The  arcana  revealed  in  the  fol- 
lowing pages  are  what  concern  heaven  and  hell  and  the  life 
of  man  after  death. 

The  man  of  the  Church  at  this  day  knows  scarce  any- 
thing of  heaven  and  hell,  or  of  his  own  life  after  death, 
although  these  things  are  all  described  in  the  Word.  In- 
deed, many  who  are  born  within  the  Church  even  deny 

/  The  moon  in  the  Word  signifies  the  Lord  as  to  faith,  and  hence 
faith  in  the  Lord,  n.  1529,  1530,  2495,  4060,  4696,  7083. 

S  Stars  in  the  Word  signify  knowledges  of  good  and  truth,  n.  2495, 
28-^9,  4697. 

*  Tribes  signify  all  truths  and  goods  in  the  complex,  thus  all  things 
of  faith  and  love,  n.  3858,  3926,  4060,  6335. 

i  The  coming  of  the  Lord  is  His  presence  in  the  Word,  and  revela- 
tion, n.  3900,  4060. 

*  Clouds  in  the  Word  signify  the  Word  in  the  letter  or  the  sense  of 
its  letter,  n.  4060,  4391,  5922,  6343,  6752,  8106,8781,9430,  10551, 
10574. 

I  Glory  in  the  Word  signifies  Divine  Truth  as  it  appears  in  heaven, 
and  as  it  appears  in  the  internal  sense  of  the  Word,  n.  4809,  5922, 
8267,  8427,  9429,  10574. 

«  A  trumpet  or  horn  signifies  Divine  Truth  in  heaven,  and  revealed 
out  of  heaven,  n.  8815,  8823,  8915;  and  the  same  is  signified  by  a 
voice,  n.  6971,  9926. 


iii<l»iiiiiillrtillliiiiiliiliiirfiiir1iiiillilinii*iiiiii 


y 


4  HEAVEN    AND    HELL 

them,  saying  in  their  heaft,  Who  has  come  from  that  world 
and  told  us?  Lest  therefore  such  denial,  prevailing  espe- 
cially with  those  who  have  much  worldly  wisdom,  should 
also  infect  and  corrupt  the  simple  in  heart  and  the  simple 
in  faith,  it  has  been  given  me  to  be  in  company  with  angels 
and  to  talk  with  them  as  man  with  man,  and  also  to  see 
what  is  in  the  heavens  and  what  is  in  the  hells,  and  this  for 
thirteen  years.  Therefore  I  can  now  describe  these  things 
from  what  I  have  heard  and  seen,  in  the  hope  that  thus 
ignorance  may  be  enlightened  and  unbelief  dispelled.  That 
at  this  day  such  immediate  revelation  exists,  is  because  this 
is  what  is  meant  by  the  coming  of  the  Lord. 


THE  LORD  IS  THE  GOD  OF  HEAVEN. 

2.  First  it  is  to  be  known  who  the  God  of  heaven  is, 
since  on  this  all  else  depends.  In  the  universal  heaven 
none  other  is  acknowledged  as  the  God  of  heaven  than 
the  Lord  alone.  They  say  there,  as  He  Himself  taught, 
that  He  is  one  with  the  Father ;  that  the  Father  is  in  Him, 
and  He  in  the  Father ;  that  he  who  sees  Him  sees  the 
Father;  and  that  all  the  Holy  proceeds  from  Him  (see 
John  X.  30,  ;^S  ;  xiv.  9-1 1  ;  xvi.  13-15).  I  have  often 
talked  about  this  with  angels,  and  they  have  always  said 
that  they  cannot  in  heaven  distinguish  the  Divine  into 
three,  since  they  know  and  perceive  that  the  Divine  is 
one,  and  that  it  is  one  in  the  Lord.  They  said  also  that 
those  who  come  into  the  other  Ufe  from  within  the  Church, 
and  who  have  an  idea  of  three  Divine  Beings,  cannot  be 
admitted  into  heaven,  since  their  thought  wanders  from 
one  Divine  Being  to  another ;  and  it  is  not  allowable  there 
to  think  three  and  say  one,'^  because  in  heaven  every  one 

1  Christians  were  explored  in  the  other  life  as  to  the  idea  they  had 
of  the  one  God,  and  it  was  found  that  they  had  an  idea  of  three  Gods, 
n.  2329,  5256,  10736,  10738,  10821.  A  Divine  Trine  in  the  Lord  is 
acknowledged  in  heaven,  n.  14,  15,  1729,  2005,  5256,  9303. 


THE  LORD  IS  THE  GOD  OF  HEAVEN 


5 


J 


speaks  from  thought,  speech  being  there  of  the  thought 
itself,  or  thought  speaking.  For  this  reason  they  who  in 
the  world  have  distinguished  the  Divine  into  three,  and 
have  entertained  a  separate  idea  of  each,  and  have  not 
made  that  idea  one  and  concentred  it  in  the  Lord,  cannot 
be  received.  For  in  heaven  there  is  given  a  communica- 
tion of  all  thoughts,  so  that  if  any  one  should  come  in  who 
thinks  three  and  says  one,  he  would  be  discovered  at  once 
and  rejected.  But  it  is  to  be  known  that  all  those  who 
have  not  separated  truth  from  good,  or  faith  from  love, 
when  instructed  in  the  other  life  receive  the  heavenly  idea 
of  the  Lord,  that  He  is  the  God  of  the  universe.  It  is 
otherwise  with  those  who  have  separated  faith  from  life, 
that  is,  who  have  not  lived  according  to  the  precepts  of 
true  faith. 

3.  They  within  the  Church  who  have  denied  the  Lord 
and  acknowledged  only  the  Father,  and  have  confirmed 
themselves  in  such  belief,  are  out  of  heaven.  And  because 
they  do  not  receive  any  influx  from  heaven,  where  the 
Lord  alone  is  adored,  they  are  gradually  deprived  of  the 
faculty  of  thinking  what  is  true  on  any  subject  whatever ; 
and  at  length  they  either  become  as  if  dumb,  or  they  speak 
stupidly,  and  wander  as  they  go,  with  their  arms  hanging 
and  dangling  as  without  strength  in  the  joints.  They,  how- 
ever, who  have  denied  the  Divine  of  the  Lord  and  have 
acknowledged  only  His  human  nature,  as  the  Socinians, 
are  likewise  out  of  heaven,  and  are  brought  forward  a  little 
to  the  right  and  let  down  into  the  deep,  and  thus  are  en- 
tirely separated  from  the  rest  that  come  from  the  Christian 
world.  But  those  who  say  that  they  believe  in  an  invisible 
Divine,  which  they  call  the  Being  \_£ns^  of  the  universe, 
from  which  all  things  had  their  existence,  and  reject  belief 
in  regard  to  the  Lord,  are  shown  by  experience  that  they 
believe  in  no  God  ;  because  the  invisible  Divine  is  to  them 
something  like  nature  in  her  first  principles,  which  is  not 
an  object  of  faith  and  love  because  it  is  not  an  object  of 


6  HEAVEN    AND    HELL 

thought/  These  are  sent  away  among  those  who  are  called 
Naturalists.  It  is  otherwise  with  those  born  outside  of  the 
Church,  who  are  called  Gentiles,  of  whom  we  shall  say 
more  hereafter. 

4.  All  children,  of  whom  is  formed  a  third  part  of 
heaven,  are  initiated  into  the  acknowledgment  and  belief 
that  the  Lord  is  their  Father,  and  afterward  that  He  is  the 
Lord  of  all,  thus  the  God  of  heaven  and  earth.  That  chil- 
dren grow  up  in  the  heavens  and  are  perfected  through 
knowledges,  even  into  angelic  intelligence  and  wisdom,  will 
be  seen  i:i  the  following  pages. 

5.  That  the  Lord  is  the  God  of  heaven,  they  who  are 
of  the  Church  cannot  doubt ;  for  He  Himself  taught  that 
all  things  of  the  Father  are  His  (Matt.  xi.  27;  John  xvi. 
15,  xvii.  2),  and  that  all  power  is  given  to  Him  in  heaven 
and  on  earth  (Matt,  xxviii.  18).  He  says  in  heaven  and 
on  earth,  since  He  who  rules  heaven  rules  also  the  earth, 
for  the  one  depends  on  the  other.*^  That  He  rules  heaven 
and  earth,  means  that  they  receive  from  Him  all  the  good 
of  love  and  all  the  truth  of  faith,  thus  all  intelligence  and 
wisdom  and  so  all  happiness  —  in  a  word,  eternal  life. 
This  also  the  Lord  taught,  saying,  He  that  believeth  on  the 
Son  hath  eternal  life ;  but  he  that  believeth  not  the  Son, 
shall  not  see  life  (John  iii.  36).  Again  :  I  am  the  resurrec- 
tion and  the  life  ;  he  that  believeth  on  Me,  though  he  die, 
yet  shall  he  live  ;  and  whosoever  liveth  and  believeth  on  Me 
shall  never  die  (John  xi.  25,  26).  And  again:  /  am  thi, 
way,  the  truth,  and  the  life  (John  xiv.  6). 

l>  A  Divine  not  perceptible  by  any  idea  is  not  receivable  by  faith, 
n-  4733.  51 10,  5663,  6982,  6996,  7004,  721 1,  9359,  9972,  ICX367,  10267. 

c  The  universal  heaven  is  the  Lord's,  n.  2751,  7086.  To  Him  is 
all  power  in  the  heavens  and  on  the  earths,  n.  1607,  10089,  10S27. 
Since  the  Lord  rules  heaven,  He  rules  also  all  things  that  depend  upon 
it,  thus  all  things  in  the  world,  n.  2026,  2027,  4523,  4524.  The  Lord 
alone  has  the  power  of  removing  the  hells,  of  withholding  from  evils, 
and  of  holding  in  good,  thus  of  saving,  n.  10019. 


/ 


<5t 


( ' 


n 


THE.  DIVINE   OF    THE   LORD    MAKES   HEAVEN  / 

6.  There  were  some  spirits  who,  while  they  lived  in  the 
world,  acknowledged  the  Father,  and  had  no  other  idea  of 
the  Lord  than  as  of  another  man,  and  so  did  not  believe 
Him  to  be  the  God  of  heaven.  They  were  therefore  per- 
mitted to  wander  about  and  inquire  wherever  they  would, 
whether  there  were  any  other  heaven  than  that  of  the  Lord. 
They  made  inquiry  for  some  days,  but  nowhere  found  any. 
They  were  among  such  as  placed  the  happiness  of  heaven 
in  glory  and  dominion,  and  because  they  could  not  obtain 
what  they  desired,  and  were  told  that  heaven  does  not  con- 
sist in  such  things,  they  became  indignant  and  wished  to 
have  a  heaven  where  they  could  rule  over  others  and  be 
eminent  in  glory  as  in  the  world. 


THE    DIVINE    OF    THE    LORD    MAKES    HEAVEN. 

7.  The  angels  taken  together  are  called  heaven,  because 
they  constitute  heaven  ;  but  yet  it  is  the  Divine  proceeding 
from  the  Lord,  which  flows  in  with  angels  and  is  received 
by  them,  that  makes  heaven  in  general  and  in  particular. 
The  Divine  proceeding  from  the  Lord  is  the  good  of  love 
and  the  truth  of  faith.  In  the  degree,  therefore,  in  which 
they  receive  good  and  truth  from  the  Lord,  they  are  angels 
and  are  heaven. 

8.  Every  one  in  the  heavens  knows  and  believes  and 
even  perceives  that  he  wills  and  does  nothing  of  good  from 
himself,  and  thinks  and  believes  nothing  of  truth  from  him- 
self, but  all  from  the  Divine,  thus  from  the  Lord ;  and  that 
the  good  and  truth  which  are  from  himself  are  not  good 
and  truth,  because  there  is  no  life  in  them  from  the  Divine. 
The  angels  of  the  inmost  heaven  even  clearly  perceive  and 
feel  the  mflux,  and  the  more  they  receive,  the  more  they 
seem  to  themselves  to  be  in  heaven,  because  the  more  in 
love  and  faith,  and  the  more  in  the  light  of  intelligence  ajid 


8 


HEAVEN  AND  HELL 


wisdom,  and  in  heavenly  joy  therefrom.  Since  all  these 
things  proceed  from  the  Divine  of  the  Lord,  and  in  them 
is  heaven  to  the  angels,  it  is  manifest  that  the  Divine  of  the 
Lord  makes  heaven,  and  not  the  angels  from  anything  of 
their  own.^  Hence  it  is  that  heaven  in  the  Word  is  called 
/  the  Lord's  dwelling-place,  and  His  throne,  and  that  those 
who  are  in  heaven  are  said  to  be  in  the  Lord/  But  how 
the  Divine  proceeds  from  the  Lord  and  fills  heaven,  will 
be  told  in  what  follows. 

9.  Angels  from  their  wisdom  go  still  further,  and  say  not 
only  that  all  good  and  truth  are  from  the  Lord,  but  also  the 
all  of  life.  They  confirm  it  by  this,  that  nothing  can  exist 
from  itself,  but  from  what  is  prior  to  itself;  thus  that  all 
things  exist  from  the  First  —  which  they  call  the  very  Being 
[^^i-^]  of  the  life  of  all  —  and  likewise  subsist ;  since  to 
subsist  is  perpetually  to  exist,  and  what  is  not  held  in  con- 
nection continually  through  intermediates  with  the  First,  is 
at  once  dissolved  and  utterly  dissipated.  To  this  they  add 
that  there  is  only  one  Fountain  of  life,  and  that  man's 
life  is  a  stream  therefrom,  which,  if  it  did  not  continually 
subsist  from  its  fountain,  would  disappear  at  once.  Fur- 
ther they  say  that  from  that  Only  Fountain  of  life,  which  is 
the  Lord,  there  proceeds  nothing  but  Divine  good  and 
Divine  truth,  and  that  these  affect  every  one  according  to 
his  reception  ;  they  who  receive  them  in  faith  and  life  have 

a-  The  angels  of  heaven  acknowledge  all  good  to  be  from  the  Lord, 
and  nothing  from  themselves,  and  the  Lord  dwells  with  them  in  His 
own,  and  not  in  their  own,  n.  9338,  10125,  10151,  10157.  Therefore 
in  the  Word  by  angels  is  understood  something  of  the  Lord,  n.  1925, 
2821,  3039,  4085,  8192,  10528.  And  therefore  angels  are  called  gods 
from  their  reception  of  the  Divine  from  the  Lord,  n.  4295,  4402,  7268, 
7873,  8192,  8301.  Also  from  the  Lord  is  all  good  that  is  good,  and  all 
truth  that  is  truth,  consequently  all  peace,  love,  charity,  and  faith,  n. 
1614,  2016,  2751,  2882,  2883,  2891,  2892,  2904;  and  all  wisdom  and 
intelligence,  n.  109,  112,  121,  124. 

b    Those  who  are  in  heaven  are  said  to  be  in  the  Lord,  n.  3637, 

3638. 


> 


THE   DIVINE   OF   THE  LORD   MAKES   HEAVEN         9 

heaven  in  them  ;  but  they  who  reject  them,  or  stifle  them, 
turn  them  into  hell ;  for  they  turn  good  into  evil  and  truth 
into  falsity,  thus  life  into  death.  That  the  all  of  life  is  from 
the  Lord,  they  also  confirm  by  this,  that  all  things  in  the 
universe  relate  to  good  and  truth  ;  the  life  of  man's  will, 
which  is  the  life  of  his  love,  to  good  ;  and  the  life  of  his 
understanding,  which  is  the  life  of  his  faith,  to  truth.  From 
this  it  follows  that,  as  all  good  and  truth  come  from  above, 
so  does  all  of  life.  Because  they  believe  this,  angels  refuse 
all  thanks  for  the  good  they  do,  and  are  indignant  and 
retire  if  any  one  attributes  good  to  them.  They  wonder 
that  any  one  should  believe  that  he  is  wise  of  himself  and 
does  good  of  himself.  To  do  good  for  one's  own  sake, 
they  do  not  call  good,  because  it  is  done  from  self.  But  to 
do  good  for  the  sake  of  good,  they  call  good  from  the 
Divine,  and  say  that  this  good  is  what  makes  heaven,  be- 
cause good  from  the  Divine  is  the  Lord.<^ 

10.  Spirits  who  while  they  lived  in  the  world  have  con- 
firmed themselves  in  the  belief  that  the  good  they  do  and 
the  truth  they  believe  are  from  themselves,  or  appropriated 
to  them  as  their  own  —  in  which  belief  are  all  who  place 
merit  in  good  deeds  and  claim  to  themselves  righteousness 
—  are  not  received  into  heaven.  Angels  shun  them,  re- 
garding them  as  stupid  and  as  thieves,  stupid  because  they 
look  continually  to  themselves  and  not  to  the  Lord,  and 
thieves  because  they  take  from  the  Lord  what  is  His.  Such 
spirits  are  opposed  to  the  belief  of  heaven,  that  the  Divine 
of  the  Lord  makes  heaven  in  the  angels. 

11.  That  they  are  in  the  Lord,  and  the  Lord  in  them, 
who  are  in  heaven  and  in  the  Church,  the  Lord  teaches, 
when  He  says.  Abide  in  Me  and  I  in  you..    As  the  branch 

\  cannot  bear  fruit  of  itself  except  it  abide  in  the  vine,  so 
neither  can  ye,  except  ye  Mde  in  Me.     I  am  the  Vine,  ye 

c    Good  from  the  Lord  has  the  Lord  inwardly  in  itself,  but  not  good 
from  self,  n.  1802,  3951,  8480. 


iiiiaiWM.iif  ■««iiiMiig|||lBaii1i{i< 


.  .,^ — ,.^. — --tiiiiimiiffl 


lO 


HEAVEN    AND    HELL 


are  the  branches.  He  that,  abideth  in  Me  and  I  in  him,  the 
same  beareth  much  fruit ;  for  without  Me  ye  cannot  do 
anything  (John  xv.  4,  5). 

12.  From  these  things  it  may  now  be  evident  that  the 
Lord  dwells  in  what  is  His  own  in  the  angels  of  heaven, 
and  thus  that  the  Lord  is  the  all  in  all  things  of  heaven  ; 
and  this  because  good  from  the  Lord  is  the  Lord  in  them, 
for  what  is  from  Him  is  Himself;  consequently  that  good 
from  the  Lord  is  heaven  to  the  angels,  and  not  anything  of 
their  own. 


THE   DIVINE    OF    THE    LORD    IN    HEAVEN    IS    LOVE    TO 
HIM    AND    CHARITY    TOWARD    THE    NEIGHBOR. 

13.  The  Divine  proceeding  from  the  Lord  is  called  in 
heaven  Divine  truth,  for  a  reason  that  will  presently  appear. 
This  Divine  truth  flows  into  heaven  from  the  Lord  from 
His  Divine  love.  Divine  love  and  Divine  truth  therefrom 
are  by  comparison  as  the  fire  of  the  sun  and  the  light 
therefrom  in  the  world,  love  as  the  fire  of  the  sun,  and 
truth  therefrom  as  the  light  from  the  sun.  From  corres- 
pondence also  fire  signifies  love,  and  light  truth  proceeding 
from  it.«  From  this  it  may  be  evident  what  Divine  truth 
proceeding  from  the  Lord's  Divine  love  is,  that  it  is  in  its 
essence  Divine  good  conjoined  to  Divine  truth;  and  be- 
cause it  is  conjoined,  it  gives  life  to  all  things  of  heaven, 
just  as  the  sun's  heat  conjoined  to  light  in  the  world  makes 
all  things  of  the  earth  fruitful  —  as  in  spring  and  summer. 
It  is  otherwise  when  heat  is  not  conjoined  to  light,  thus 

«  Fire  in  the  Word  signifies  love  in  both  senses,  n.  934,  4906,  5215. 
Holy  and  heavenly  tire  signifies  Divine  love,  and  every  affection  that  is 
of  that  love,  n.  934,  6314,  6832.  Light  from  fire  signifies  truth  pro- 
ceeding from  the  good  of  love,  and  light  in  heaven  is  Divine  truth,  n. 
3195.  3485,  3636,  3643*  3993.  4302,  4413,  4415,  9548,  9684. 


THE   DIVINE   OF   THE    LORD    IN    HEAVEN 


II 


when  the  light  is  cold ;  then  all  things  lie  torpid  and  life- 
less. Divine  good  which  is  compared  to  heat,  is  the  good 
of  love  with  the  angels ;  and  Divine  truth  which  is  com- 
pared to  light,  is  that  through  which  and  from  which  they 
have  the  good  of  love. 

14.  That  the  Divine  in  heaven  which  makes  heaven  is 
love,  is  because  love  is  spiritual  conjunction.  It  conjoins 
angels  to  the  Lord,  and  conjoins  them  to  one  another ;  and 
it  so  conjoins  them  that  they  are  all  as  one  in  the  sight  of 
the  Lord.  Moreover,  love  is  life's  very  being  l^esse^  to 
every  one ;  from  love  therefore  an  angel  has  life,  and  also 
a  man.  That  from  love  is  the  inmost  vitality  of  man,  every 
one  may  know  who  reflects ;  for  from  its  presence  he 
grows  warm,  from  its  absence  he  grows  cold,  and  from  pri- 
vation of  it  he  dies.^  But  it  is  to  be  known  that  every 
one's  life  is  such  as  is  his  love. 

15.  There  are  two  distinct  loves  in  heaven,  love  to  the 
Lord  and  love  toward  the  neighbor.  In  the  inmost  or  third 
heaven  is  love  to  the  Lord,  and  in  the  second  or  middle 
heaven  is  love  toward  the  neighbor.  Both  proceed  from 
the  Lord  and  both  make  heaven.  How  the  two  loves  are 
distinguished  and  how  they  are  conjoined,  is  seen  in  clear 
light  in  heaven,  but  only  obscurely  in  the  world.  In  heaven, 
loving  the  Lord  does  not  mean  loving  Him  as  to  person, 
but  loving  good  that  is  from  Him  ;  and  loving  good  is  will- 
ing and  doing  it  from  love.  So,  too,  loving  the  neighbor 
does  not  mean  loving  a  companion  as  to  person,  but  loving 
truth  that  is  from  the  Word  ;  and  loving  truth  is  willing 
and  doing  it.  From  this  it  is  plain  that  those  two  loves  are 
distinct  as  good  and  truth,  and  that  they  are  conjoined  as 
good  with  truth.*^    But  these  things  are  not  easily  conceived 


h  Love  is  the  fire  of  life,  and  life  itself  is  really  from  it,  n.  4906, 
5071,  6032,  6314. 

c  Loving  the  Lord  and  the  neighbor  is  living  according  to  the 
Lord's  commandments,  n.  10143,  10153,  10310,  10578,  10648. 


12 


HEAVEN    AND    HELL 


by  man,  who  does  not  know  what  love  is,  what  good  is,  and 
what  the  neighbor  is/^ 

1 6.  I  have  several  times  spoken  with  angels  on  this  sub- 
ject, and  they  said  they  wondered  that  men  of  the  Church 
do  not  know  that  to  love  the  Lord  and  the  neighbor  is  to 
love  good  and  truth,  and,  from  willing,  to  do  them  ;  when 
yet  they  might  know  that  one  testifies  love  by  willing  and 
doing  what  another  wills,  and  is  by  this  means  loved  in 
turn  and  conjoined  with  the  one  he  loves  —  not  by  loving 
him  without  doing  his  will,  which  in  itself  is  not  loving. 
They  said  also  that  men  might  know  that  good  proceeding 
from  the  Lord  is  a  likeness  of  Him,  since  He  is  in  it ;  and 
that  they  become  likenesses  of  Him  and  are  conjoined  to 
Him  who  make  good  and  truth  to  be  of  their  life,  by  will- 
ing and  doing  them.  To  will  is  also  to  love  to  do.  That 
it  is  so,  the  Lord  also  teaches  in  the  Word,  saying.  He  who 
hath  My  precepts  and  doeth  them,  he  it  is  that  loveth  Ale, 
and  I  will  love  him  and  will  make  My  abode  with  him 
(John  xiv.  21,  23).  And  again:  If  ye  do  My  command- 
ments,  ye  shall  abide  in  My  love  (John  xv.  10,  12). 

1 7.  That  the  Divine  proceeding  from  the  Lord,  which 
affects  angels  and  makes  heaven,  is  love,  all  experience  in 
heaven  attests.  For  all  who  are  there  are  forms  of  love 
and  charity,  and  are  seen  in  ineffable  beauty,  with  love 
shining  forth  from  their  face,  their  speech,  and  every  par- 
ticular of  their  life.^  Moreover  from  every  angel  and  every 
spirit,  spiritual  spheres  of  Hfe  go  forth  and  encompass  them, 

d  Loving  the  neighbor  is  not  loving  the  person,  but  that  which  is  in 
him,  from  which  he  is  what  he  is,  thus  his  truth  and  good,  n.  5025, 
10336.  Those  who  love  the  person,  and  not  that  which  is  in  him, 
from  which  he  is  what  he  is,  love  evil  and  good  alike,  n.  3820.  Charity 
is  willing  truths  and  being  affected  with  truths  for  the  sake  of  truths, 
n.  3876,  3877.  Charity  toward  the  neighbor  is  doing  what  is  good, 
just,  and  right  in  every  work  and  in  every  function,  n.  8120-22. 

<?  Angels  are  forms  of  love  and  charity,  n.  3804,  4735,  4797,  4985, 
5199,5530,9879,  10177- 


THE    DIVINE    OF   THE    LORD    IN    HEAVEN 


13 


by  which  they  are  known,  sometimes  at  a  great  distance,  as 
to  the  quality  of  the  affections  of  their  love  ;  for  these 
spheres  flow  forth  from  the  life  of  one's  affection  and  its 
thought,  or  from  the  life  of  his  love  and  its  faith.  The 
spheres  going  forth  from  the  angels  are  so  full  of  love  as 
to  affect  the  inmosts  of  the  life  of  those  with  whom  they 
are  present.  They  have  at  times  been  perceived  by  me 
and  have  so  affected  me./  That  it  is  love  from  which 
angels  have  their  life,  is  manifest  also  from  this,  that  every 
one  in  the  other  life  turns  himself  according  to  his  love. 
They  who  are  in  love  to  the  Lord  and  in  love  toward  the 
neighbor,  turn  themselves  constantly  to  the  Lord  ;  but  they 
who  are  in  the  love  of  self,  turn  themselves  constantly 
backward  from  the  Lord.  This  takes  place  in  every  turn- 
ing of  their  body,  since  spaces  there  are  according  to  the 
states  of  their  interiors ;  and  likewise  the  quarters,  which 
are  not  fixed  as  in  the  world,  but  determined  according  to 
the  look  of  their  faces.  Yet  it  is  not  the  angels  who  turn 
themselves  to  the  Lord,  but  the  Lord  Who  turns  to  Him- 
self those  who  love  to  do  whatever  is  from  Him.-sr  But  of 
these  things  more  will  be  said  hereafter,  in  the  chapter  on 
The  Four  Quarters  in  Heaven. 

18.  That  the  Lord's.  Divine  in  heaven  is  love,  is  because 
love  is  the  receptacle  of  all  things  of  heaven,  which  are 
peace,  intelligence,  wisdom,  and  happiness.  For  love  re- 
ceives the  things  one  and  all  that  are  suited  to  itself,  desir- 
ing them,  seeking  them,  and  imbibing  them  as  it  were 
spontaneously,  because  it  wishes  continually  to  be  enriched 

/  A  spiritual  sphere,  which  is  the  sphere  of  the  life,  overflows  and 
pours  forth  from  every  man,  spirit,  and  angel,  and  encompasses  them, 
n.  4464,  5179,  7454,  8630.  It  flows  from  the  life  of  their  affection  and 
hence  of  their  thought,  n.  2489,  4464,  6206. 

£r  Spirits  and  angels  turn  themselves  constantly  to  their  loves,  and 
those  who  are  in  the  heavens  constantly  to  the  Lord,  n.  10130,  10189, 
10420,  10702,  Quarters  in  the  other  life  are  to  each  one  according  to 
the  look  of  his  face,  and  are  thereby  determined,  otherwise  than  in  the 
world,  n.  10130,  10189,  10420,  10702. 


H 


HEAVEN  AND  HELL 


and  perfected  by  them/  This  is  known  also  to  man,  for 
with  him  love  as  it  were  looks  into  his  memory  and  draws 
forth  from  its  stores  all  things  that  are  in  agreement,  col- 
lecting them  and  placing  them  in  order  in  itself  and  under 
itself — in  itself  that  they  may  be  its  own,  and  under  itself 
that  they  may  be  its  servants ;  but  the  rest,  which  are  not 
in  agreement,  it  rejects  and  exterminates.  That  in  love 
there  is  all  capacity  for  receiving  truths  suitable  to  itself, 
and  desire  for  conjoining  them  to  itself,  was  made  evident 
to  me  from  those  taken  up  into  heaven  who,  though  simple 
in  the  world,  yet  came  into  angelic  wisdom  and  into  the 
blessings  of  heaven  when  among  angels.  The  reason  was 
that  they  loved  good  and  truth  for  the  sake  of  good  and 
truth,  and  implanted  them  in  their  life,  and  thereby  became 
capacities  for  receiving  heaven  with  all  its  inexpressible 
blessedness.  Those,  however,  who  are  in  the  love  of  self 
and  the  world,  have  no  capacity  for  receiving  these  things, 
are  averse  to  them,  reject  them,  and  on  their  first  touch 
and  entrance  flee  away,  and  associate  themselves  with  those 
in  hell  who  are  in  loves  like  their  own.  There  were  spirits 
who  doubted  there  being  such  blessedness  in  heavenly  love, 
and  longed  to  know  whether  it  were  so  ;  whereupon  they 
were  let  into  a  state  of  heavenly  love  —  whatever  opposed 
being  the  while  removed  —  and  were  carried  forward  to 
some  distance,  where  they  found  the  angelic  heaven.  From 
this  heaven  they  spoke  with  me,  saying  that  they  perceived 
more  interior  happiness  than  they  could  express  with  words, 
and  lamenting  much  that  they  must  return  into  their  former 
state.  Others,  too,  were  taken  up  into  heaven  and  accord- 
ing as  they  were  taken  up  higher,  or  more  deeply,  they 
entered  into  such  intelligence  and  wisdom  that  they  could 
perceive  things  which  before  had  been  incomprehensible 
to  them.     From  this  it  is  plain  that  love  proceeding  from 

A  Innumerable  things  are  contained  in  love,  and  love  gathers  all 
things  to  itself  which  agree  with  it,  n.  2500,  2572,  3078,  3189,  6323, 
7490,  7750- 


TWO   KINGDOMS    IN    HEAVEN 


15 


the  Lord  is  the  receptacle  of  heaven  and  of  all  things 
therein. 

19.  That  love  to  the  Lord  and  love  toward  the  neighbor 
comprehend  in  themselves  all  Divine  truths,  may  be  evident 
from  what  the  Lord  Himself  said  of  these  two  loves  :  TAou 
shalt  love  the  Lord  thy  God  with  all  thy  heart  and  with  all 
thy  soul  and  with  all  thy  mind.  This  is  the  greatest  and 
first  commandment.  And  the  second  like  unto  it  is.  Thou 
shalt  love  thy  neighbor  as  thyself.  On  these  two  command- 
ments hang  the  whole  law  and  the  prophets  (Matt.  xxii.  37 
-40).  The  law  and  the  prophets  are  the  whole  Word,  thus 
all  Divine  truth. 


HEAVEN    IS    DISTINGUISHED    INTO   TWO   KINGDOMS. 

20.  Since  there  are  in  heaven  infinite  varieties,  and  no 
one  society  just  like  another,  nor  even  one  angel  like 
another,^  heaven  is  distinguished  generally,  specifically,  and 
particularly  —  generally  into  two  kingdoms,  specifically  into 
three  heavens,  and  particularly  into  innumerable  societies. 
These  several  divisions  will  now  be  described.  The  gen- 
eral division  is  said  to  be  into  kingdoms,  because  heaven 
is  called  the  kingdom  of  God. 

21.  There  are  angels  who  receive  the  Divine  that  pro- 
ceeds from  the  Lord  more  interiorly,  and  others  who  receive 

i    it  less  interiorly.     Those  who  receive  it  more  interiorly  are 
called  celestial  angels,  and  those  who  receive  it  less  inte- 

a  There  is  infinite  variety  and  nowhere  any  thing  the  same  with 
another,  n.  7236,  9002.  Even  in  the  heavens  there  is  infinite  variety, 
n.  684,  690,  3744,  5598,  7236.  Varieties  in  the  heavens  are  varieties 
of  good,  n.  3744,  4005,  7236,  7833,  7836,  9002.  By  this  all  the  socie- 
ties  in  the  heavens,  and  all  the  angels  in  a  society,  are  distinguished 
from  one  another,  n.  690,  3241,  3519,  3804,  3986,  4067,  4149,  4263, 
7236,  7833,  7836.  But  still  all  make  one  by  love  from  the  Lord,  n. 
457.  3986. 


i6 


HEAVEN   AND   HELL 


riorly  are  called  spiritual  angels.  On  this  ground  heaven 
is  distinguished  into  two  kingdoms,  one  of  which  is  called 
the  Celestial  kingdom,  the  other  the  Spiritual  king- 
dom.'^ 

2  2.  The  angels  who  constitute  the  celestial  kingdom, 
because  they  receive  the  Divine  of  the  Lord  more  interiorly, 
are  called  interior  and  also  higher  angels  ;  and  accordingly 
the  heavens  which  they  constitute  are  called  interior  and 
higher  heavens.^  They  are  spoken  of  as  higher  and  lower, 
because  interior  things  are  called  higher,  and  exterior  are 
called  lower.*^ 

23.  The  love  in  which  they  are  who  are  in  the  celestial 
kingdom,  is  called  celestial,  love ;  and  the  love  in  which 
they  are  who  are  in  the  spiritual  kingdom,  is  called  spiritual 
love.  Celestial  love  is  love  to  the  Lord,  and  spiritual  love 
is  charity  toward  the  neighbor.  And  because  all  good  is 
of  love,  since  what  any  one  loves  is  to  him  good,  the  good 
also  of  the  one  kingdom  is  called  celestial,  and  the  good 
of  the  other  spiritual.  From  this  it  is  plain  wherein  the 
two  kingdoms  are  distinguished  from  each  other,  namely, 
in  the  same  way  as  the  good  of  love  to  the  Lord  and  the 
good  of  charity  toward  the  neighbor.^^  And  because  the 
good  of  love  to  the  Lord  is  interior  good,  and  that  love  is 

b  Heaven  in  the  whole  is  distinguished  into  two  kingdoms,  the 
celestial  kingdom  and  the  spiritual  kingdom,  n.  3887,  4138.  The 
angels  of  the  celestial  kingdom  receive  the  Divine  of  the  Lord  in  their 
voluntary  part,  thus  more  interiorly  than  the  spiritual  angels,  who  re- 
ceive it  in  their  intellectual  part,  n.  51 13,  6367,  8521,  9936,  9995, 
10124. 

c  The  heavens  which  constitute  the  celestial  kingdom  are  called 
higher,  and  those  which  constitute  the  spiritual  kingdom  lower,  n. 
10068, 

d  Interior  things  are  expressed  by  higher  things  and  signified  by 
them,  n.  2148,  3084,  4599,  5146,  8325. 

e  The  good  of  the  celestial  kingdom  is  the  good  of  love  to  the  Lord, 
and  the  good  of  the  spiritual  kingdom  is  the  good  of  charity  toward 
the  neighbor,  n.  3691,  6435,  94^8,  9680,  9683,  9780. 


TWO   KINGDOMS    IN   HEAVEN 


17 


interior  love,  the  celestial  angels  are  interior  and  are  called 
higher  angels. 

24.  The  celestial  kingdom  is  called  also  the  priestly  king- 
dom of  the  Lord,  and  in  the  Word  His  dwelling-place  ;  and 
the  spiritual  kingdom  is  called  His  royal  kingdom,  and  in 
the  Word  His  throne.  From  the  celestial  Divine  also  the 
Lord  was  called  in  the  world  Jesus,  and  from  the  spiritual 
Divine,  Christ. 

25.  The  angels  in  the  celestial  kingdom  of  the  Lord  far 
excel  in  wisdom  and  glory  the  angels  who  are  in  the  spirit- 
ual kingdom,  because  they  receive  the  Divine  of  the  Lord 
more  interiorly  ;  for  they  are  in  love  to  Him,  and  so  nearer 
and  more  closely  conjoined  to  Him./  That  they  are  such, 
is  because  they  have  received  and  do  receive  Divine  truths 
at  once  in  their  life,  and  not  as  the  spiritual  angels,  first  in 
memory  and  thought.  Thus  they  have  them  written  in 
their  hearts  and  perceive  them  and  as  it  were  see  them  in 
themselves,  and  do  not  ever  reason  about  them,  whether 
the  truth  be  so  or  not.^  They  are  such  as  are  described  in 
Jeremiah  :  /  will  put  My  law  in  their  mind  and  will  write 
it  in  their  heart:  they  shall  teach  no  more  every  one  his 
neighbor  and  a>ery  one  his  brother,  saying,  Know  ye  Jeho- 
vah. They  shall  know  Me,  from  the  least  of  them  e%)en  to 
the  greatest  of  them  (xxxi.  33,  34).  And  they  are  called  in 
Isaiah,  "Taught  of  Jehovah  "  (liv.  13).  That  those  who 
are  taught  of  Jehovah  are  they  who  are  taught  of  the  Lord, 
He  Himself  teaches  in  John  (vi.  45,  46). 

26.    It  was  said  that  these  angels  have  wisdom  and  glory 


/  Celestial  angels  immensely  surpass  in  wisdom  spiritual  angels,  n. 
2718,  9995.  The  nature  of  the  distinction  between  celestial  angels 
and  spiritual  angels,  n.  2088,  2669,  2708,  2715,  3235,3240,  4788,  7068, 
8521,  9277,  10295. 

g  Celestial  angels  do  not  reason  about  the  truths  of  faith,  because 
they  perceive  them  in  themselves;  but  spiritual  angels  reason  about 
them,  whether  it  be  so  or  not  so,  n.  202,  337,  597,  '607,  784,  1 121, 
1384,  1898,  1919,  3246,  4448,  7680,  7877,  8780,  9277,  10786. 


i8 


HEAVEN    AND    HELL 


above  others,  because  they  have  received  and  do  receive 
Divine  truths  at  once  in  their  life  ;  for  as  soon  as  they  hear 
them  they  will  and  do  them,  and  do  not  lay  them  up  in  the 
memory  and  afterward  think  whether  they  be  true.  Such 
angels  know  at  once  by  influx  from  the  Lord  whether  the 
truth  they  hear  be  truth  ;  for  the  Lord  flows  in  immediately 
into  man's  willing,  and  mediately  through  his  willing  into 
his  thinking.  Or,  what  is  the  same,  the  Lord  flows  in  im- 
mediately into  good,  and  mediately  through  good  into 
truth  ;  A  inasmuch  as  that  is  said  to  be  good  which  is  of  will 
and  so  of  deed,  but  that  is  said  to  be  true  which  is  of  mem- 
ory and  so  of  thought.  Further,  all  truth  is  turned  into 
good  and  implanted  in  love,  when  it  first  enters  into  the 
will ;  but  as  long  as  truth  is  in  memory  and  so  in  thought, 
it  does  not  become  good,  nor  does  it  live,  nor  is  it  appro- 
priated to  man ;  because  man  is  man  from  will  and  its  un- 
derstanding, and  not  from  understanding  separate  from 
will.' 

27.   Since  there  is  such  a  distinction  between  angels  of 
the  celestial  kingdom  and  angels  of  the  spiritual  kingdom, 

h  The  Lord's  influx  is  into  good,  and  through  good  into  truth,  and 
not  the  reverse;  thus  into  the  will  and  through  this  into  the  under- 
standing, and  not  the  reverse,  n.  5482,  5649,  6027,  8685,  8701,  10153. 

i  The  will  of  man  is  the  very  esse  of  his  life  and  the  receptacle  of  the 
good  of  love,  and  his  understanding  is  the  existere  of  his  life  therefrom 
and  the  receptacle  of  the  truth  and  good  of  faith,  n.  3619,  yx>2,  9282. 
Thus  the  life  of  the  will  is  the  principal  life  of  man,  and  the  life  of  the 
understanding  proceeds  therefrom,  n.  585,  590,  3619,  7342,  8885,  9282, 
10076,  10109,  loiio.  Those  things  become  of  the  life  and  are  appro- 
priated to  man  which  are  received  by  the  will,  n.  3 161,  9386,  9393. 
Man  is  man  from  the  will  and  thence  from  the  understanding,  n.  891 1, 
9069,9071,  10076,  10109,  loiio.  Every  one  also  is  loved  by  others 
if  he  wills  well  and  understands  well,  but  is  rejected  and  despised  if  he 
understands  well  and  does  not  will  well,  n.  89 11,  10076.  Man  also 
after  death  remains  such  as  his  will  was,  and  his  understanding  there- 
from; and  then  the  things  which  are  of  the  understanding  and  not  at 
the  same  time  of  the  will  vanish,  because  they  are  not  in  the  man,  n. 
9069,  9071,  9282,  9386,  10153. 


THERE  ARE  THREE  HEAVENS 


19 


they  are  for  that  reason  not  in  the  same  place  and  do  not 
associate  together.  They  have  communication  only  through 
intermediate  angelic  societies,  which  are  called  celestial 
spiritual.  Through  these  the  celestial  kingdom  flows  into 
the  spiritual ;'«' from  which  it  comes  to  pass  that,  though 
heaven  is  divided  into  two  kingdoms,  it  still  makes  one. 
The  Lord  always  provides  such  intermediate  angels,  through 
whom  there  is  communication  and  conjunction. 

28.   Much  will  be  said  hereafter  about  these  two  king- 
doms, and  so  particulars  are  here  omitted. 


THERE  ARE  THREE  HEAVENS. 

29.  There  are  three  heavens,  and  these  wholly  distinct 
from  one  another,  the  inmost  or  third,  the  middle  or  sec- 
ond, and  the  lowest  or  first.  They  follow  in  order  and 
stand  in  relation  to  one  another  as  the  highest  part  of 
man,  or  the  head,  his  middle  part,  or  the  body,  and  the 
lowest,  or  the  feet ;  and  as  the  upper,  the  middle,  and  the 
lowest  stories  of  a  house.  Li  such  order  also  is  the  Divine 
which  proceeds  and  descends  from  the  Lord.  Hence, 
from  the  necessity  of  order,  heaven  is  threefold. 

30.  The  interiors  of  man,  which  are  of  his  mind  and 
disposition,  are  also  in  like  order.  He  has  an  inmost,  a 
middle,  and  an  outmost  part ;  for  into  man,  in  his  creation, 
all  things  of  Divine  order  are  brought  together,  so  that  he 
is  made  Divine  order  in  form,  and  thus  heaven  in  least 
image."  For  this  reason  also  man  has  communication  with 
the  heavens  as  to  his  interiors,  and  comes  among  angels 

*  Between  the  two  kingdoms  there  is  communication  and  conjunc- 
tion by  means  of  angelic  societies  which  are  called  celestial  spiritual, 
n.  4047,  6435, 8796, 8802.  The  influx  of  the  Lord  through  the  celestial 
kingdom  into  the  spiritual,  n.  3969,  6366. 

«    All  things  of  the  Divine  order  are  brought  together  into  man,  and 


20 


HEAVEN  AND  HELL 


THERE  ARE  THREE  HEAVENS 


21 


after  death  ;  among  thoge  of  the  inmost,  middle,  or  lowest 
heaven,  according  to  his  reception  of  Divine  good  and 
truth  from  the  Lord  during  his  life  in  the  world. 

31.  The  Divine  which  flows  in  from  the  Lord  and  is 
received  in  the  third  or  inmost  heaven,  is  called  celestial ; 
and  hence,  the  angels  there  are  called  celestial  angels. 
The  Divine  which  flows  in  from  the  Lord  and  is  received 
in  the  second  or  middle  heaven,  is  called  spiritual ;  and 
hence  the  angels  there  are  called  spiritual  angels.  But  the 
Divine  which  flows  in  from  the  Lord  and  is  received  in  the 
lowest  or  first  heaven,  is  called  natural.  As,  however,  the 
natural  of  that  heaven  is  not  like  the  natural  of  the  world, 
but  has  in  itself  what  is  spiritual  and  celestial,  that  heaven 
is  called  spiritual  and  celestial  natural,  and  hence  the  angels 
there  are  called  spiritual  and  celestial  natural.*  They  are 
called  spiritual  natural  who  receive  influx  from  the  middle 
or  second  heaven,  which  is  the  spiritual  heaven  ;  and  they 
are  called  celestial  natural  who  receive  influx  from  the  third 
or  inmost  heaven,  which  is  the  celestial  heaven.  The  spir- 
itual natural  angels  are  distinct  from  the  celestial  natural, 
but  yet  they  constitute  one  heaven,  because  they  are  in  one 
degree. 

man  is  from  creation  Divine  order  in  form,  n.  3628,  4219,  4222,  4223, 
4523,  4524,  51 14,  6013,  6057,  6605,  6626,  9706,  10156,  10472.  In 
man  the  internal  man  was  formed  to  the  image  of  heaven,  and  the 
external  to  the  image  of  the  world,  and  therefore  man  was  called  by 
the  ancients  a  microcosm,  n.  3628,  4523,  6013,  6057,  9279,  9706, 
10156,  10472.  Thus  man  from  creation  is  as  to  his  interiors  a  heaven 
in  least  form  after  the  image  of  the  greatest,  and  such  also  is  the  man 
who  has  been  created  anew,  or  regenerated,  by  the  Lord,  n.  91 1,  1900, 
1928,  3624-3631,  3634,  3884,  4041,  4279,  4523,  4524,  4625,  6013, 
6057,  9279.  9632. 

b  There  are  three  heavens,  inmost,  middle,  and  lowest;  or  third, 
second,  and  first,  n.  684,  9594,  10270.  Goods  there  also  follow  in 
triple  order,  n.  4938,  4939,  9992,  10005,  looi?-  The  good  of  the  in- 
most or  third  heaven  is  called  celestial,  the  good  of  the  middle  or 
second,  spiritual,  and  the  good  of  the  lowest  or  first,  spiritual  natural, 
n.  4279,  4286,  4938,  4939,  9992,  10005,  100 1 7,  10068. 


32.  In  each  heaven  there  is  an  internal  and  an  external. 
They  who  are  in  the  internal  are  there  called  internal 
angels,  but  they  who  are  in  the  external  are  called  exter- 
nal angels.  The  internal  and  the  external  in  the  heavens, 
or  in  each  heaven,  are  as  what  is  of  the  will  and  what  is 
of  its  understanding  in  man,  the  internal  as  what  is  of  the 
will  and  the  external  as  what  is  of  its  understanding. 
Everything  of  the  will  has  what  is  its  own  in  the  under- 
standing. One  is  not  given  without  the  other.  What  is 
of  the  will  is,  by  comparison,  as  flame,  and  what  is  of  its 
understanding  as  the  flame's  hght. 

2^2,'  It  should  be  clearly  understood  that  the  interiors  of 
the  angels  are  what  cause  them  to  be  in  one  heaven  or 
another  ;  for  the  more  open  their  interiors  are  to  the  Lord, 
in  the  more  interior  heaven  they  are.  There  are  three  de- 
grees of  the  interiors  with  every  one,  as  well  angel  as  spirit, 
and  also  with  man.  They  with  whom  the  third  degree  is 
opened  are  in  the  inmost  heaven.  They  with  whom  the 
second  degree  is  opened,  or  only  the  first,  are  in  the  mid- 
dle heaven,  or  only  the  lowest.  The  interiors  are  opened 
by  reception  of  Divine  good  and  Divine  truth.  They  who 
are  aff"ected  with  Divine  truths  and  admit  them  directly 
into  life,  thus  into  their  will  and  from  this  into  act,  are  in 
the  inmost  or  third  heaven,  and  m  a  position  according  to 
reception  of  good  from  afi'ection  for  truth.  They  however 
who  do  not  admit  these  truths  directly  into  their  will,  but 
into  their  memory  and  thence  into  their  understanding,  and 
from  this  will  and  do  them,  are  in  the  middle  or  second 
heaven';  while  those  who  live  morally  and  believe  in  the 
Divine,  but  do  not  care  so  very  much  to  be  instructed,  are 
in  the  lowest  or  first  heaven.^  From  this  it  may  be  evident 
that  the   states   of  the   interiors  make    heaven,  and  that 

c  There  are  as  many  degrees  of  life  in  man  as  there  are  heavens, 
and  they  are  opened  after  death  according  to  his  life,  n.  3747,  9594. 
Heaven  is  in  man,  n.  3884.  Hence  he  who  has  received  heaven  in 
himself  in  the  world,  comes  into  heaven  after  death,  n.  107 1 7. 


2Z 


HEAVEN   AND   HELL 


heaven  is  within  every  one  and  not  without  him ;  as  the 
Lord  teaches  when  He  says^  The  kingdom  of  God  cometh 
not  with  obseruation,  neither  shall  they  say,  Lo  here,  or,  Lo 
there ;  for  behold  the  kingdom  of  God  ye  have  in  you  (Luke 
xvii.  20,  21). 

34.  All  perfection  also  increases  toward  interiors  and 
decreases  toward  exteriors,  since  interiors  are  nearer  to  the 
Divine  and  in  themselves  purer,  but  exteriors  more  remote 
from  the  Divine  and  in  themselves  grosser^  Angelic  per- 
fection consists  in  intelligence,  wisdom,  love,  and  all  that 
is  good,  and  in  happiness  therefrom  ;  but  not  in  happiness 
apart  from  these,  for  such  happiness  is  external  and  not 
internal.  Since  the  interiors  with  angels  of  the  inmost 
heaven  are  opened  in  the  third  degree,  their  perfection 
immensely  surpasses  the  perfection  of  angels  in  the  middle 
heaven,  whose  interiors  are  opened  in  the  second  degree. 
So  likewise  the  perfection  of  angels  of  the  middle  heaven 
exceeds  that  of  angels  of  the  lowest  heaven. 

35.  Because  of  this  distinction,  an  angel  of  one  heaven 
cannot  enter  among  angels  of  another  heaven,  that  is,  no 
one  can  ascend  from  a  lower  heaven,  and  no  one  can  de- 
scend from  a  higher  heaven.  Whoever  ascends  from  a 
lower  heaven  is  seized  with  anxiety  even  to  pain,  and  can- 
not see  those  to  whom  he  comes,  still  less  talk  with  them. 
And  whoever  descends  from  a  higher  heaven  is  deprived 
of  his  wisdom,  falters  in  his  speech,  and  is  in  despair. 
Some  from  the  lowest  heaven  who  had  not  yet  been  in- 
structed that  heaven  consists  in  the  angel's  interiors,  and 
believed  that  they  should  come  into  higher  heavenly  hap- 
piness if  only  they  came  into  the  higher  angels*  heaven, 

d  The  interiors  are  more  perfect  because  nearer  to  the  Divine,  n. 
3405»  5146,  5147-  In  the  internal  there  are  thousands  and  thousands 
of  things  which  appear  in  the  external  as  one  general  thing,  n.  5707. 
As  far  as  man  is  raised  from  externals  toward  interiors,  so  far  he  comes 
into  light  and  thus  into  intelligence,  and  the  rising  is  as  out  of  a  cloud 
into  clearness,  n.  4598,  6183,  6313. 


THERE  ARE  THREE  HEAVENS 


23 


were  permitted  to  enter  among  them.  But  then  they  saw 
no  one,  however  much  they  searched,  though  there  was  a 
great  multitude  ;  for  the  interiors  of  the  strangers  were  not 
opened  in  the  same  degree  as  the  interiors  of  the  angels 
there,  and  so  neither  was  their  sight.  Presently  they  were 
seized  with  such  anguish  of  heart  that  they  scarcely  knew 
whether  they  were  in  life  or  not.  Therefore  they  betook 
themselves  in  all  haste  to  the  heaven  from  which  they  came, 
rejoicing  to  come  again  among  their  like,  and  promising 
that  they  would  no  longer  desire  things  above  those  that 
accord  with  their  life.  I  have  also  seen  some  let  down 
from  a  higher  heaven  and  deprived  of  their  wisdom  until 
they  did  not  know  what  their  own  heaven  was.  It  is  not 
so  when,  as  is  often  done,  the  Lord  takes  angels  up  out  of 
a  lower  heaven  into  a  higher,  that  they  may  see  the  glory 
of  it ;  for  then  they  are  first  prepared  and  are  accompanied 
t)y  intermediate  angels,  through  whom  they  have  commu- 
nication with  those  they  come  among.  From  these  things 
n  is  plain  that  the  three  heavens  are  most  distinct  from  one 
^mother. 

36.  They,  however,  who  are  in  the  same  heaven  may  be 
in  fellowship  with  any  who  are  there ;  but  the  enjoyments 
of  fellowship  are  according  to  the  affinities  of  good  in 
which  they  are,  of  which  more  will  be  said  in  the  following 
chapters. 

37.  And  yet,  though  the  heavens  are  so  distinct  that  the 
angels  of  one  heaven  cannot  hold  intercourse  with  the 
angels  of  another,  still  the  Lord  conjoins  all  the  heavens 
by  influx,  immediate  and  mediate  —  immediate  from  Him- 
self into  all  the  heavens,  and  mediate  from  one  heaven  into 
another ; '  and  thus  He  causes  the  three  heavens  to  be  one, 

*  Influx  from  the  Lord  is  immediate  from  Him  and  also  mediate 
through  one  heaven  into  another,  and  with  man  in  like  manner  into 
his  interiors,  n.  6063,  6307,  6472,  9682,  9683.  Immediate  influx  of  the 
Divine  from  the  Lord,  n.  6058,  6474-78,  8717,  8728.  Mediate  influx 
through  the  spiritual  world  into  the  natural  world,  n.  4067,  6982,  6985, 
6996. 


jft^MMatflM^llIMM-  -^-— —--aieMiJMiig 


24 


HEAVEN   AND   HELL 


and  all  things  to  be  in  connection  from  the  First  to  the  last, 
so  that  there  is  nothing  that  is  not  connected.  What  is  not 
connected  through  intermediates  with  the  First,  does  not 
subsist,  but  is  dissipated  and  becomes  nothing./ 

^8.  He  who  does  not  know  how  it  is  with  Divine  order 
as  to  degrees,  cannot  apprehend  how  the  heavens  are  dis- 
tinct, nor  even  what  is  meant  by  the  internal  and  the  ex- 
ternal man.  Most  men  in  the  world  have  no  other  idea 
of  what  is  interior  and  what  is  exterior,  or  of  what  is  higher 
and  what  is  lower,  than  as  of  what  is  continuous,  or  cohe- 
rent by  continuity,  from  purer  to  grosser.  And  yet  what 
is  interior  and  what  is  exterior  are  not  continuous,  but 
discrete.  There  are  degrees  of  two  kinds,  degrees  that  are 
continuous  and  degrees  that  are  not  continuous.  Continu- 
ous degrees  are  as  the  degrees  of  the  waning  of  light  from 
flame  to  its  obscurity,  or  as  the  degrees  of  the  fading  of 
sight  from  what  is  in  light  to  what  is  in  shade,  or  as  the 
degrees  of  purity  of  the  atmosphere  from  its  highest  to  its 
lowest  level.  These  degrees  are  determined  by  the  dis- 
tance ;  whereas  degrees  not  continuous  but  discrete,  are 
distinguished  as  what  is  prior  and  what  is  posterior,  as 
cause  and  effect,  and  as  what  produces  and  what  is  pro- 
duced. He  who  explores  will  see  that  in  all  things  what- 
soever in  the  whole  world,  there  are  such  degrees  of  pro- 
duction and  composition  —  namely,  that  from  one  is  pro- 
duced another,  and  from  that  a  third,  and  so  on.  He  who 
does  not  gain  a  perception  of  these  degrees,  can  in  no  way 
learn  the  distinctions  of  the  heavens,  and  of  man's  interior 
and  exterior  faculties ;  nor  the  distinction  between  the 
spiritual  and  the  natural  world,  and  that  between  the  spirit 
of  man  and  his  body.  Hence  he  cannot  understand  the 
nature  and  source  of  correspondences  and  representations, 

/  All  things  exist  from  things  prior  to  themselves,  thus  from  the 
First,  and  in  like  manner  subsist,  because  subsistence  is  perpetual  ex- 
istence, and  therefore  there  is  nothing  unconnected,  n.  3626-28,  3648, 
4523.  4524,  6040,  6056. 


THERE  ARE  THREE  HEAVENS 


2S 


nor  that  of  influx.  Sensual  men  do  not  apprehend  these 
distinctions,  for  they  regard  increase  and  decrease  even 
according  to  these  degrees  as  continuous ;  and  so  they 
cannot  conceive  of  the  spiritual  as  any  other  than  a  purer 
natural.  Wherefore  also  they  stand  outside,  and  afar  from 
intelligence.^ 

39.  In  conclusion  may  be  stated  a  hidden  fact  about  the 
angels  of  the  three  heavens,  which  has  not  hitherto  come 
into  any  one's  mind,  for  want  of  understanding  of  degrees, 
namely,  that  with  every  angel,  and  also  with  every  man, 
there  is  an  inmost  or  supreme  degree,  or  an  inmost  and 
supreme  something,  into  which  the  Lord's  Divine  first  or 
proximately  flows,  and  from  which  it  disposes  the  other 
interiors  that  follow  in  him  according  to  the  degrees  of 
order.  This  inmost  or  supreme  degree  may  be  called  the 
Lord's  entrance  to  the  angel  and  to  the  man,  and  His 
veriest  dwelling-place  with  them.  By  means  of  this  inmost 
or  supreme  degree  man  is  man,  and  is  distinguished  from 
brute  animals,  which  have  it  not.  Hence  it  is  that  man, 
otherwise  than  animals,  can  be  elevated  as  to  all  his  inte- 
riors, which  are  of  his  mind  and  disposition,  by  the  Lord 
to  Himself;  can  believe  in  Him,  be  affected  with  love  to 
Him,  and  thus  behold  Him ;  and  can  receive  intelligence 
and  wisdom,  and  speak  from  reason.  It  is  from  this  cause 
that  he  lives  to  eternity.  But  what  is  disposed  and  pro- 
vided by  the  Lord  in  this  inmost  degree,  does  not  flow 
manifestly  into  the  perception  of  any  angel,  since  it  is 
above  his  thought  and  transcends  his  wisdom. 

40.  These  are  now  the  general  factii  about  the  three 

£"  Things  interior  and  things  exterior  are  not  continuous,  but  dis- 
tinct and  discrete  according  to  degrees,  and  each  degree  has  its  bounds, 
n.  3691,  51 14,  51451  8603,  10099.  One  thing  is  formed  from  another, 
and  the  things  so  formed  are  not  continuously  purer  and  grosser,  n. 
6326,  6465.  He  who  does  not  perceive  the  distinction  of  interior  and 
exterior  according  to  such  degrees,  cannot  apprehend  the  internal  and 
external  man,  nor  the  interior  and  exterior  heavens»,n.  5146,  6465, 
10099,  10181. 


^ I . 

¥ 


fiiiiiiiTttiaiir*''''*'*^"'*^'^ataB 


26 


HEAVEN   AND    HELL 


heavens,  and  particulars  in  regard  to  each  heaven  will  be 
given  in  what  follows. 


THE    HEAVENS   CONSIST   OF   INNUMERABLE    SOCIETIES. 

41.  The  angels  of  one  heaven  are  not  all  together  in 
one  place,  but  are  distinguished  into  societies,  larger  and 
smaller,  according  to  the  differences  of  the  good  of  love 
and  faith  in  which  they  are.  Those  who  are  in  similar 
good  form  one  society.  Goods  in  the  heavens  are  in  infi- 
nite variety,  and  every  angel  is  as  his  own  good.* 

42.  The  angelic  societies  in  the  heavens  are  also  distant 
from  one  another  according  as  their  goods  differ  generi- 
cally  and  specifically.  For  distances  in  the  spiritual  world 
are  from  no  other  origin  than  from  difference  of  state  of 
the  interiors,  and  thus  in  the  heavens  from  difference  of 
states  of  love.  They  are  far  apart  who  differ  much,  and 
they  but  little  apart  who  differ  little.  Being  alike  causes 
them  to  be  near  together.* 

43.  So  too  with  all  in  one  society,  there  is  a  similar  dis- 
tinction.    Those  who  are  more  perfect,  that  is,  who  excel 

a  There  is  infinite  variety,  and  never  anything  the  same  with 
another,  n.  7236,  9002.  In  the  heavens  also  there  is  infinite  variety, 
n.  684,  690,  3744,  5598,  7236.  Varieties  in  the  heavens,  which  are 
infinite,  are  varieties  of  good,  n.  3744,  4005,  7236,  7833,  7836,  9002. 
These  varieties  exist  through  truths,  which  are  manifold,  from  which  is 
each  one's  good,  n.  3470,  3804,  4149,  6917,  7236.  Hence  all  the  so- 
cieties in  the  heavens,  and  all  the  angels  in  a  society,  are  distinct  from 
one  another,  n.  690,  3241,  3519,  3804,  3986,  4067,  4149,  4263,  7236, 
7833.  I^Z^'  But  still  all  make  one  through  love  from  the  Lord,  n  4C7 
3986.  ^^^' 

*  All  the  societies  of  heaven  have  a  constant  position  according  to 
the  differences  of  their  state  of  life,  thus  according  to  the  differences  of 
love  and  faith,  n.  1274,  3638,  3639.  VV^onderful  things  in  the  other 
life,  or  in  the  spiritual  world,  respecting  distance,  situation,  place,  space, 
and  time,  n.  1273-77. 


THE   HEAVENS    CONSIST   OF   SOCIETIES 


27 


in  good  and  so  in  love,  wisdom,  and  intelligence,  are  in  the 
middle  ;  those  who  excel  less  are  round  about,  at  a  distance 
according  as  their  perfection  is  in  less  degree.  It  is  as 
with  light  diminishing  from  the  middle  to  the  circumfer- 
ence. They  who  are  in  the  middle  are  also  in  the  greatest 
light,  and  they  who  are  toward  the  circumference,  in  less 
and  less. 

44.  Like  are  brought  as  of  themselves  to  their  like  ;  for 
with  their  like  they  are  as  with  their  own  and  as  at  home, 
but  with  others  they  are  as  with  strangers  and  abroad. 
When  with  their  like  they  are  also  in  their  freedom,  and  so 
in  all  the  enjoyment  of  life. 

45-  Hence  it  is  plain  that  good  consociates  all  in  the 
heavens,  and  that  they  are  arranged  according  to  its  qual- 
ity. Yet  it  is  not  the  angels  who  consociate  themselves  in 
this  way,  but  the  Lord,  from  Whom  the  good  is.  He  leads 
them,  joins  them,  distinguishes  them,  and  holds  them  in 
freedom  according  as  they  are  in  good.  Thus  He  holds 
every  one  in  the  life  of  his  love,  faith,  intelligence,  and  wis- 
dom, and  thereby  in  happiness.*^ 

46.  All  who  are  in  similar  good  also  know  one  another, 
just  as  men  in  the  world  do  their  kinsmen,  their  near  rela- 
tions, and  their  friends,  though  they  have  never  before  seen 
them  ;  for  the  reason  that  in  the  other  life  there  are  no 
other  kinships,  relationships,  and  friendships  than  such  as 
are  spiritual,  thus  such  as  are  of  love  and  faith.'^  This  has 
sometimes  been  given  me  to  see,  when  I  was  in  the  spirit, 

c  All  freedom  is  of  love  and  affection,  since  what  man  loves,  this  he 
does  freely,  n.  2870,  3158,  8987,  8990,  9585,  9591.  Because  freedom 
is  of  love,  it  is  therefore  the  life  of  every  one  and  his  delight,  n.  2873. 
Nothing  appears  as  one's  own,  except  what  is  of  freedom,  n.  2SS0.  The 
veriest  freedom  is  to  be  led  by  the  Lord,  because  one  is  thus  led  by  the 
love  of  good  and  truth,  n.  892,  905,  2872,  2886,  2890-92,  9096, 
9586-91. 

d  AH  nearness,  relationship,  connection,  and  as  it  were  ties  of 
blood,  in  heaven  are  from  good  and  according  to  its  agreements  and 
differences,  n.  685,  917,  1394,  2739,  3612,  3815,  4121. 


.A.^iu.^>..i.-  .^.,.~^ — '-rfimirininif  TW 


28 


HEAVEN   AND    HELL 


7  2» 


thus  withdrawn  from  the  body,  and  so  in  company  with 
angels.  Then  some  of  them  seemed  as  if  known  from 
childhood,  but  others  as  if  not  known  at  all.  They  whom 
I  seemed  to  have  known  from  childhood,  were  those  who 
were  in  a  state  similar  to  that  of  my  spirit ;  but  they  who 
seemed  unknown  to  me,  were  in  dissimilar  state. 

47.  All  who  form  one  angelic  society  have  a  general 
likeness  in  face,  with  differences  in  particular.  How  like- 
ness in  general  may  comport  with  variations  in  particular, 
can  be  in  a  measure  comprehended  from  similar  things 
in  the  world.  It  is  known  that  every  race  bears  some  com- 
mon likeness  in  face  and  eyes,  by  which  it  is  known  and 
distinguished  from  another  race  ;  and  still  more  is  one 
family  known  from  another.  But  this  is  the  case  in  much 
more  perfection  in  the  heavens,  because  there  all  the  inte- 
rior affections  appear  and  shine  forth  from  the  face,  since 
the  face  is  there  the  external  and  representative  form  of 
those  affections.  In  heaven  one  cannot  have  any  other 
face  than  that  of  his  affections.  It  has  also  been  shown  me 
how  the  general  likeness  is  varied  in  particulars  with  the 
individuals  of  a  society.     A  face  like  that  of  an  angel  was 

i  presented  to  me,  and  this  was  varied  according  to  the 
variety  of  affections  for  good  and  truth  in  those  who  are  in 
one  society.  Those  variations  continued  a  long  time,  and 
.  I  observed  that  the  same  face  in  general  still  remained  as 
a  plane,  and  that  the  rest  were  orly  derivations  and  prop- 
agations of  it.  And  so  through  tiis  face  were  shown  the 
affections  of  the  whole  society,  by  which  the  faces  of  those 
in  it  are  varied.  For,  as  was  said  above,  angelic  faces  are 
the  forms  of  their  interiors,  thus  of  their  affections  which 
are  of  love  and  faith. 

48.  From  this  it  also  comes  to  pass  that  an  angel  who 
excels  in  wisdom  sees  the  quality  of  another  at  once  from 
the  face.  No  one  in  heaven  can  conceal  his  interiors  by 
his  expression  and  dissemble,  nor  in  any  way  lie  and  de- 
ceive by  craft  and  hypocrisy.     It  sometimes  happens  that 


THE   HEAVENS    CONSIST   OF    SOCIETIES 


29 


hypocrites  insinuate  themselves  into  societies,  who  have 
learned  to  hide  their  interiors  and  to  compose  their  exte- 
riors so  as  to  appear  in  the  form  of  the  good  in  which 
those  are  who  belong  to  the  society,  and  thus  to  feign 
themselves  angels  of  light.  But  these  cannot  stay  there 
long,  for  they  begin  to  feel  inward  anguish,  to  be  tortured, 
to  grow  livid  in  the  face,  and  to  seem  deprived  of  life,  in 
consequence  of  the  contrariety  of  life  which  flows  in  and 
affects  them.  Whereupon  they  cast  themselves  down  sud- 
denly into  the  hell  where  are  their  like,  and  no  more  long 
to  ascend.  These  are  they  who  are  meant  by  the  one 
found  among  the  invited  guests,  not  clothed  with  a  wed- 
ding garment,  who  was  cast  into  outer  darkness  (Matt, 
xxii.  11-13). 

49.  All  the  societies  of  heaven  communicate  with  one 
another,  not  by  open  intercourse  —  for  few  go  out  of  their 
own  society  into  another,  since  to  go  out  of  their  society  is 
like  going  out  from  themselves,  or  from  their  own  life,  and 
to  pass  into  another  not  so  well  suited  to  them  —  but  all 
communicate  by  extension  of  the  sphere  which  goes  forth 
from  every  one's  life.  The  sphere  of  the  life  is  the  sphere 
of  the  affections  of  love  and  faith.  This  sphere  extends 
itself  far  and  wide  into  societies  around,  and  the  farther 
and  wider  as  the  affections  are  more  interior  and  per- 
fect.-f  According  to  that  extension  the  angels  have  intel- 
ligence and  wisdom.  Those  who  are  in  the  inmost  heaven, 
and  in  the  middle  of  it,  have  extension  into  the  whole 
heaven  ;  and  hence  there  is  communication  of  all  in  heaven 
with  every  one,  and  of  every  one  with  all./    But  this  exten- 

e  A  spiritual  sphere,  which  is  the  sphere  of  life,  flows  forth  from 
every  man,  spirit,  and  angel  and  encompasses  them,  n.  4464,  5179, 
7454,  8630.  It  flows  forth  from  the  life  of  their  thought  and  affection, 
n.  2489,  4464,  6206.  These  spheres  extend  themselves  far  into  angelic 
societies  according  to  the  quality  and  quantity  of  their  good,  n.  6598- 
6612,  8063,  8794,  8797. 

/    In  the  heavens  there  is  given  a  communication*  of  all  goods,  since 


Milimiillllliinftii 


30 


HEAVEN  AND  HELL 


// 


/? 


1 


sion  will  be  treated  more  fully  hereafter,  when  we  speak  of 
the  heavenly  form  according  to  which  the  angelic  societies 
are  arranged,  and  also  of  the  wisdom  and  intelligence  of 
arlgas ;  since  all  extension  of  affections  and  thoughts  goes 
according  to  that  form. 

50.  It  was  said  above  that  in  the  heavens  there  are  so- 
cieties, larger  and  smaller.  The  larger  consist  of  myriads, 
the  smaller  of  some  thousands,  and  the  least  of  some  hun- 
dreds of  angels.  There  are  also  some  who  dwell  apart,  as 
it  were  house  by  house,  family  by  family.  These,  though 
they  live  so  dispersed,  are  still  arranged  in  order,  like  those 
who  are  in  societies,  the  wiser  in  the  middle  and  the  more 
simple  in  the  borders.  They  are  more  immediately  under 
the  Divine  auspices  of  the  Lord,  and  are  the  best  of  the 
angels. 


EVERY  SOCIETY  IS  A  HEAVEN  IN  LESS  FORM,  AND 
EVERY  ANGEL  IN  LEAST  FORM. 

51.  That  every  society  is  a  heaven  in  less  form,  and 
every  angel  in  least  form,  is  because  the  good  of  love  and 
faith  is  what  makes  heaven,  and  this  good  is  in  every  so- 
ciety of  heaven,  and  in  every  angel  of  a  society.  It  does 
not  matter  that  this  good  everywhere  differs  and  varies,  it 
is  still  the  good  of  heaven.  The  difference  is  only  that 
heaven  is  of  one  quality  here,  and  of  another  there. 
Therefore  it  is  said,  when  one  is  taken  up  into  a  society 
of  heaven,  that  he  comes  into  heaven ;  and  of  those  who 
are  there,  that  they  are  in  heaven,  and  every  one  in  his 
own.  All  in  the  other  life  know  this,  and  those  who  from 
without  or  beneath  heaven  behold  from  afar  where  com- 
panies of  angels  are,  say  that  heaven  is  here,  and  again 

heavenly  love  communicates  all  its  own  things  with  another,  n    549 
550.  1390,  1391,  1399,  10130,  10723.  * 


EVERY    SOCIETY   IS    A    HEAVEN    IN    LESS    FORM     31 

there.  The  case  may  be  compared  with  that  of  the  chiefs, 
officials,  and  attendants  in  a  royal  palace,  or  court,  who, 
though  dwelling  separate  in  their  own  apartments,  ^t 
chambers,  above  and  below,  are  yet  in  one  palace,  or  one 
court,  every  one  in  his  own  function  of  service  to  the  king. 
From  this  it  is  manifest  what  is  meant  by  the  words  of  the 
Lord,  that  in  His  Father's  house  are  many  mansions  (John 
xiv.  2 )  ;  and  what  by  the  habitations  of  heaven,  and  by  the 
heavens  of  heavens,  in  the  prophets. 

52.  That  every  society  is  a  heaven  in  less  form,  might 
also  be  evident  from  this,  that  there  each  society  has  a 
heavenly  form  similar  to  that  of  the  whole  heaven.  In  the 
whole  heaven  those  are  in  the  middle  who  excel  the  rest, 
and  round  about  are  those  in  less  degrees  of  excellence,  in 
order  of  decrease,  even  to  the  borders  —  as  may  be  seen 
in  the  preceding  chapter  (n.  43).  The  same  may  also  be 
evident  from  this,  that  the  Lord  leads  all  who  are  in  the 
whole  heaven  as  if  they  were  one  angel,  and  in  like  manner 
those  who  are  in  each  society.  Hence  an  entire  angelic  so- 
ciety sometimes  appears  as  a  one,  in  the  form  of  an  anirel, 
as  I  have  been  given  by  the  Lord  to  see.  And  when  the 
Lord  appears  in  the  midst  of  angels,  He  does  not  then 
appear  encompassed  by  many,  but  as  one,  in  angelic  form. 
From  this  it  is  that  the  Lord  in  the  Word  is  called  an 
angel,  and  that  an  entire  society  is  so  called.  Michael, 
Gabriel,  and  Raphael  are  no  other  than  angelic  societies,  so 
named  from  their  functions.-* 

53.  As  an  entire  society  is  a  heaven  in  less  form,  so  also 
an  angel  is  a  heaven  in  least  form  ;  since  heaven  is  not 
without  the  angel,  but  within  him.     For  his  interiors,  that 

«  The  Lord  in  the  Word  is  called  an  angel,  n.  6280,  6831,  8192, 
9303.  A  whole  angelic  society  is  called  an  angel,  and  Michael  and 
Raphael  are  angelic  societies  so  called  from  their  functions,  n.  8192. 
The  societies  of  heaven  and  the  angels  have  not  names,  but  are  known 
apart  by  the  quality  of  their  good,  and  by  an  idea  of  this,  n.  1705, 
1754- 


i^^^^tm 


^tS^aS^SSBBgsSS^ 


iiiiniimiriiiii  iiiiif  iiiiiiiiiriiMi  ■  1 


32 


HEAVEN    Ax\D    HELL 


\ 


\ 


are  of  his  mind,  are  disposed  into  the  form  of  heaven,  and 
so  to  the  reception  of  all  the,things  of  heaven  without  him. 
These  things  he  receives  according  to  the  quaUty  of  the 
good  that  is  in  him  from  the  Lord.  Hence  an  angel  also 
is  a  heaven. 

54.  It  can  never  be  said  that  heaven  is  without  any  one, 
but  always  within,  since  every  angel  receives  the  heaven 
that  is  without  him  according  to  the  heaven  that  is  within 
him.  From  this  it  is  plain  how  much  he  is  deceived  who 
believes  that  to  come  into  heaven  is  only  to  be  taken  up 
among  angels,  whatever  he  may  be  as  to  his  interior  life, 
and  thus  that  heaven  is  given  to  every  one  of  immediate 
mercy ;  ^  when  yet  unless  heaven  is  within  one,  nothing  of 
the  heaven  without  him  flows  in  and  is  received.  There  are 
many  spirits  who  are  in  this  belief,  and  who  for  this  reason 
have  been  taken  up  into  heaven.  But  then  because  their 
interior  life  was  contrary  to  that  of  the  angels,  they  began 
to  be  blinded  as  to  matters  of  understanding  until  they  be- 
came as  fools,  and  to  be  tortured  as  to  matters  of  will  until 
they  acted  like  madmen.  In  a  word,  they  who  live  ill  and 
come  into  heaven,  gasp  there  for  breath  and  are  in  torture 
like  fish  out  of  water,  in  the  air ;  and  like  animals  in  ether 
in  the  receiver  of  an  air  pump,  with  the  air  exhausted. 
Hence  it  may  be  evident  that  heaven  is  not  without  a  man 
but  within  him.<^ 

55.  Because  all  receive  the  heaven  without  them  accord- 
ing to  the  quality  of  the  heaven  within  them,  so  likewise 
they  receive  the  Lord,  since  His  Divine  makes  heaven. 
Hence,  when  the  Lord  presents  Himself  to  view  in  any 

^  Heaven  is  not  granted  of  immediate  mercy,  but  according  to  the 
life  ;  and  everything  of  life  by  which  man  is  led  by  the  Lord  to  heaven, 
is  of  mercy,  and  this  is  what  is  meant  by  mercy,  n.  5057,  10659.  If 
heaven  were  given  of  immediate  mercy,  it  would  be  given  to  all,  n. 
2401.  About  some  evil  spirits  cast  down  from  heaven  who  believed 
that  heaven  was  given  to  every  one  of  immediate  mercy,  n.  4226. 

c     Heaven  is  in  man,  n.  3884. 


EVERY  SOCIETY  IS  A  HEAVEN  IN  LESS  FORM  33 


society.  He  is  seen  there  according  to  the  quality  of  the 
good  in  which  the  society  is,  thus  not  the  same  in  one  so- 
ciety as  in  another.  Not  that  this  difference  is  in  the  Lord, 
but  in  those  who  see  Him  from  their  own  good,  and  thus 
according  to  it.  They  are  also  affected  when  they  see  Him 
according  to  the  quality  of  their  love.  Those  who  love 
Him  inmostly,  are  inmostly  affected ;  those  who  love  Him 
less,  are  less  affected ;  the  evil,  who  are  out  of  heaven,  are 
tortured  at  His  presence.  When  the  Lord  is  seen  in  a 
society,  He  is  seen  as  an  angel,  but  is  distinguished  from 
others  by  the  Divine  that  shines  through. 

56.  Heaven  is  also  where  the  Lord  is  acknowledged,  be- 
lieved, and  loved.  Variety  in  His  worship,  from  variety  of 
good  in  one  society  and  another,  does  not  bring  harm,  but 
benefit ;  for  from  this  is  the  perfection  of  heaven.  That  it 
is  so,  cannot  easily  be  explained  to  the  apprehension  with- 
out using  the  terms  of  philosophers,  and  setting  forth  by 
them  how  a  perfect  one  is  formed  from  various  parts. 
Every  one  exists  from  various  parts,  since  a  one  which  is 
not  from  various  parts,  is  not  anything,  has  no  form,  and 
therefore  has  no  (quality.  But  when  a  one  exists  from  va- 
rious parts,  and  the  various  parts  are  in  perfect  form,  in 
which  everything  joins  itself  to  another  in  series,  in  friendly 
agreement,  then  it  has  a  completeness.  Heaven  also  is  a 
one  from  various  parts  disposed  into  a  most  perfect  form  ; 
for  the  heavenly  form  is  the  most  perfect^  of  all  forms. 
That  such  is  the  source  of  all  perfection  is  manifest  from 
all  the  beauty,  charm,  and  delight  that  affect  both  the 
senses  and  the  mind  ;  for  they  exist  and  flow  from  no  other 
source  than  from  the  consent  and  harmony  of  many  con- 
cordant and  agreeing  particulars,  either  existing  together 
in  order  or  following  one  another  in  order,  and  not  from 
one  alone.  Hence  it  is  said  that  there  is  delight  in  variety, 
and  it  is  known  that  the  delight  is  according  to  the  variety. 
From  these  things  it  may  be  seen  as  in  a  mirror  how  per- 
fection exists  from  variety,  even  in  heaven ;  since  from  the 


34 


HEAVEN    AND    HELL 


things  that  exist  in  the  natural  world,  those  in  the  spiritual 
world  may  be  seen  as  in  a  mirror.'^ 

5  7.  The  like  may  be  said  of  the  church  as  of  heaven, 
for  the  church  is  the  Lord's  heaven  on  earth.  There  are 
also  many  churches,  each  of  which  is  called  the  church, 
and  indeed  is  the  church  so  far  as  the  good  of  love  and 
faith  reigns  in  it.  Here  again  the  Lord  makes  a  one  out 
of  various  parts,  thus  one  church  out  of  many  churches.' 
The  like  may  be  said,  too,  of  the  man  of  the  church,  in 
particular,  that  is  said  of  the  church  in  general,  namely, 
that  the  church  is  within  man,  and  not  without  him  ;  and 
that  every  man  is  a  church,  in  whom  the  Lord  is  present 
in  the  good  of  love  and  faith./  The  like  also  may  be  said 
of  a  man  in  whom  the  church  is,  as  of  an  angel  in  whom 
heaven  is,  that  he  is  a  church  in  least  form,  as  an  angel  is  a 
heaven  in  least  form ;  and  further,  that  a  man  in  whom  the 
church  is,  equally  as  an  angel,  is  a  heaven.  For  man  was 
created  to  come  into  heaven  and  to  become  an  angel ;  and 
therefore  he  w^ho  has  good  from  the  Lord,  is  a  man-angel..^ 
It  may  be  well  to  state  what  man  has  in  common  with  the 
angels,  and  what  he  has  more  than  the  angels.  Man  has 
in  common  with  angels,  that  his  interiors  like  theirs  are 
formed  according  to  the  image  of  heaven,  and  also  that 

d  Every  one  \^iinwff\  is  from  the  harmon)-  and  consent  of  many 
parts.  Hence  the  whole  heaven  is  one,  n.  457.  And  otherwise  it  has 
no  quality,  n.  457.  And  this  because  all  there  regard  one  end,  which 
is  the  Lord,  n.  9828. 

e  If  good  were  the  characteristic  and  essential  of  the  church,  and 
not  truth  without  good,  the  church  would  be  one,  n.  1285,  1316,  29S2, 
3267,  3445,  3451,  3452.  All  churches  also  make  one  church  before 
the  Lord,  from  good,  n.  7396,  9276. 

/  The  church  is  in  man,  and  not  without  him,  and  the  church  in 
general  is  from  men  in  whom  the  church  is,  n.  3884,  [6637]. 

g  The  man  who  is  a  church  is  a  heaven  in  least  form  after  the  im- 
age of  the  greatest,  because  his  interiors  which  are  of  his  mind  are 
disposed  after  the  form  of  heaven,  and  hence  for  reception  of  all  things 
of  heaven,  n.  911,  1900,  1928,  3624-31,  3634,  3^84,  4041,  4279,  4523, 
4524,  4625,  6013,  6057,  9279,  9632. 


EVERY  SOCIETY  IS  A  HEAVEN  IN  LESS  FORM  35 

he  becomes  an  image  of  heaven  as  far  as  he  is  in  the  good 
of  love  and  faith.  Man  has  in  addition,  that  his  exteriors 
are  formed  according  to  the  image  of  the  world  ;  and  that, 
•so  far  as  he  is  in  good,  the  world  with  him  is  subordinated 
to  heaven  and  serves  heaven,^  and  the  Lord  is  then  present 
with  him  in  both,  as  in  His  heaven  ;  for  He  is  in  His  Divine 
order  everywhere,  inasmuch  as  God  is  order.' 

58.  Lastly  it  is  to  be  observed  that  he  who  has  heaven 
in  himself,  has  it  not  only  in  his  greatest,  or  general  things, 
but  also  in  his  least,  or  particular  things ;  and  that  the  least 
repeat  in  form  the  greatest.  This  comes  from  the  fact  that 
every  one  is  his  own  love,  and  is  such  as  is  his  reigning  love. 
What  reigns  flows  into  particulars  and  disposes  them,  and 
everywhere  induces  its  own  likeness.*  In  the  heavens  love 
to  the  Lord  is  what  reigns,  because  the  Lord  is  loved  there 
above  all  things.  Hence  the  Lord  there  is  all  in  all,  flows 
into  all  and  each,  disposes  them,  induces  upon  them  His 
own  likeness,  and  causes  heaven  to  be  where  He  is.  And 
hence  an  angel  is  a  heaven  in  least  form,  a  society  in 
greater  form,  and  all  the  societies  taken  together  in  greatest 
form.  That  the  Divine  of  the  Lord  makes  heaven  and  is 
all  in  all,  may  be  seen  above  (n.  7-12). 

A  Man  has  an  internal  and  an  external ;  his  internal  is  formed  from 
creation  after  the  image  of  heaven,  and  his  external  after  the  image  of 
the  world;  and  therefore  man  was  called  by  the  ancients  a  microcosm, 
n.  3628,  4523,  4524,  6013,  6057,  9279,  9706,  10156,  1047^.  Therefore 
man  was  so  created  that  the  world  with  him  might  serve  heaven,  which 
also  takes  place  with  the  good ;  but  it  is  the  reverse  with  the  evil,  with 
whom  heaven  serves  the  world,  n.  9278,  9283. 

«■  The  Lord  is  order,  since  the  Divine  good  and  truth  which  proceed 
from  the  Lord  make  order,  n.  1728,  1919,  201 1.,  2258,  51 10,  5703,  8988, 
10336,  10619.  Divine  truths  are  laws  of  order,  n.  2447,  7995-  As  far 
as  man  lives  according  to  order,  thus  as  far  as  he  lives  in  good  accord- 
ing to  Divine  truths,  so  far  he  is  a  man,  and  the  church  and  heaven  are 
m  him,  n.  4839,  6605,  8513. 

k  The  reigning  or  ruling  love  with  every  one  is  in  all  and  each  of 
the  things  of  his  life,  thus  in  all  and  each  of  the  things  of  his  thought 
and  will,  n.  6159,  7648,  8067,  8853.     Man  is  such  as  is  the  reigning 


MBatMiriiiliil^^'^'~^^^^^^ 


36 


HEAVEN  AND  HELL 


THE  ENTIRE  HEAVEN  AS  ONE  WHOLE  REPRESENTS 

ONE  MAN. 

59.  That  heaven  as  one  whole  represents  {ref€rai\  one 
man,  is  an  arcanum  not  yet  known  in  the  world,  but  very 
well  known  in  the  heavens.  To  know  this  fact,  specifically 
and  particularly,  is  the  chief  thing  in  the  intelligence  of  the 
angels  in  heaven ;  and  upon  it  depend  many  things  which 
without  it  as  their  common  principle,  would  not  enter  dis- 
tinctly and  clearly  into  the  ideas  of  their  mind.  Knowing 
that  all  the  heavens  with  their  societies  represent  one  man, 
they  therefore  call  heaven  the  Greatest  and  the  Divine 
Man-*  —  Divine  from  this,  that  the  Divine  of  the  Lord 
makes  heaven  (see  above  n.  7-12). 

60.  That  heavenly  and  spiritual  things  are  arranged  and 
conjoined  into  the  form  and  image  of  a  man,  those  cannot 
perceive  who  have  no  just  idea  of  spiritual  and  heavenly 
things.  They  thmk  that  earthly  and  material  things,  which 
compose  man's  outmost  nature,  make  the  man,  and  that 
without  these  man  is  not  man.  But  let  them  know  that 
man  is  man,  not  from  these  earthly  things,  but  from  this, 
that  he  can  understand  what  is  true  and  will  what  is  good. 
Such  understanding  and  wilUng  are  spiritual  and  heavenly 
things,  which  make  the  man.  It  is  well  known  that  every 
one's  quality  as  a  man  depends  on  the  quality  of  his  under- 
standing and  will;  and  it  may  also  be  known  that  his 
earthly  body  is  formed  for  serving  the  understanding  and 
will  in  the  world,  and  for  performing  uses  conformably  to 
them  in  the  ultimate  sphere  of  nature.     Accordingly,  the 

quality  of  his  life,  n.  987,  1040,  1568,  3570,  6571,  6935,  6938.  8853-58, 
10076,  10109,  loiio,  10284.  Love  and  faith,  when  they  reign,  are  in 
all  the  particulars  of  the  hfe  of  man,  although  he  does  not  know  it,  n. 
8856,  8864,  8865. 

a  Heaven  in  the  whole  complex  appears  in  form  as  man,  and 
heaven  is  hence  called  the  Greatest  Man,  a  2996,  2998,  3624-49, 
374»-45»  4625. 


THE    ENTIRE    HEAVEN    REPRESENTS    ONE    MAN      3/ 

body  does  nothing  of  itself,  but  is  made  to  act  in  entire 
subservience  to  the  bidding  of  the  understanding  and  will, 
so  far  that  whatever  man  thinks,  he  speaks  with  his  tongue 
and  lips,  and  whatever  he  wills,  he  does  with  his  body  and 
limbs,  so  that  it  is  the  understanding  and  the  will  that  do, 
and  the  body  does  nothing  of  itself  From  this  it  is  man- 
ifest that  the  things  of  the  understanding  and  will  make 
the  man,  and  that  these  are  in  like  [human]  form,  because 
they  act  into  the  minutest  particulars  of  the  body,  as  what 
is  internal  into  what  is  external ;  and  so  from  them  man  is 
called  an  internal  and  spiritual  man.  Heaven  is  such  a 
man  in  the  greatest  and  most  perfect  form. 

6i.  Such  is  the  idea  of  angels  about  man,  and  so  they 
do  not  attend  at  all  to  the  things  that  man  does  with  the 
body,  but  to  the  will  from  which  the  body  does  them. 
This  they  call  the  man  himself,  and  the  understanding  so 
far  as  this  acts  as  one  with  the  will.* 

62.  The  angels  do  not,  indeed,  see  heaven  as  a  whole  in 
the  form  of  man,  since  the  whole  heaven  does  not  fall  into 
the  view  of  any  angel ;  but  at  times  they  see  distant  socie- 
ties, consisting  of  many  thousands  of  angels,  as  a  one  in 
such  a  form  ;  and  from  a  society,  as  a  part,  they  conclude 
as  to  the  whole,  which  is  heaven.  For  in  the  most  perfect 
form  wholes  are  as  the  parts,  and  parts  as  the  wholes,  the 
distinction  being  only  as  between  similar  things  greater  and 
less.  Hence  they  say  that  the  whole  heayen  is  of  such 
form  in  the  sight  of  the  Lord,  because  the  Divine  sees  all 
things  from  the  inmost  and  supreme. 

63.  Such  being  the  form  of  heaven,  it  is  also  ruled  by 
the  Lord  as  one  man  is  ruled,  and  thus  as  a  one.     For  it 

b  The  will  of  man  is  the  very  esse  of  his  life,  and  the  understanding 
is  the  existere  of  his  life  therefrom,  n.  3619,  5002,  9282.  The  life  of 
the  will  is  the  principal  life  of  man,  and  the  hfe  of  the  understanding 
proceeds  therefrom,  n.  585,  590,  3619,  7342,  8885,  9282,  10076,  10 109, 
loi  10.  Man  is  man  from  will  and  understanding  therefrom,  n.  891 1, 
9069,  9071,  10076,  10109,  lOIlO. 


38 


HEAVEN  AND  HELL 


is  known  that  though  man  consists  of  innumerable  and 
various  particulars,  both  in  the  whole  and  in  each  part  —  in 
the  whole,  of  members,  organs,  and  viscera ;  in  each  part, 
of  series  of  fibres,  nerves,  and  blood-vessels  —  thus  of 
members  within  members,  and  of  parts  within  parts,  still 
the  man  when  he  acts,  acts  as  one.  Such  also  is  heaven 
under  the  auspices  and  leading  of  the  Lord. 

64.  That  so  many  various  particulars  in  man  act  as  one, 
is  because  there  is  nothing  whatever  in  him  that  does  not 
do  something  for  the  common  welfare,  and  perform  some 
use.  The  whole  performs  use  to  its  parts,  and  the  parts 
perform  use  to  the  whole,  forasmuch  as  the  whole  is  com- 
posed of  the  parts,  and  the  parts  constitute  the  whole ;  and 
so  they  have  a  care  for  one  another,  they  mutually  regard 
one  another,  and  they  are  conjoined  in  such  form  that  all 
and  each  have  reference  to  the  whole  and  its  good ;  thus  it 
is  that  they  act  as  one.  Similar  are  the  consociations  in 
the  heavens.  Those  who  are  there  are  conjoined  accord- 
ing to  uses,  in  like  form.  On  this  account  those  who  do 
not  perform  use  to  the  whole,  are  cast  out  of  heaven,  being 
heterogeneous.  To  perform  use  is  to  desire  the  welfare  of 
others  for  the  sake  of  the  common  good  ;  and  not  to  per- 
form use  is  to  desire  the  welfare  of  others  not  for  the  sake 
of  the  common  good,  but  for  the  sake  of  self.  The  latter 
are  they  who  love  themselves  above  all  things,  but  the  for- 
mer are  they  who  love  the  Lord  above  all  things.  Thus 
it  is  that  they  who  are  in  heaven  act  as  one,  and  this  not 
from  themselves,  but  from  the  Lord,  since  they  look  to  Him 
as  the  Only  One,  from  whom  are  all  things,  and  to  His 
kingdom  as  the  common  weal  to  be  cared  for.  This  is 
meant  by  the  words  of  the  Lord,  Seek  ye  first  the  kingdom 
of  God  and  His  justice ^  and  all  things  shall  be  added  unto 
you  (Matt.  vi.  n).  To  seek  His  justice  is  to  seek  His 
good.     They  who  in  the  world  love  their  country's  good 

<f    Justice  in  the  Word  is  said  of  good,  and  judgment  of  truth;  hence 
to  do  justice  and  judgment  is  to  do  w  hat  is  good  and  true,  n.  2235, 9857. 


THE  ENTIRE  HEAVEN  REPRESENTS  ONE  MAN  39 

more  than  their  own,  and  their  neighbor's  good  as  their 
own,  are  those  who  in  the  other  life  love  and  seek  the 
Lord's  kingdom  ;  for  there  the  Lord's  kingdom  is  in  place 
of  country.  And  they  who  love  to  do  good  to  others, 
not  for  their  own  sake  but  for  the  sake  of  good,  love  the 
neighbor;  for  there  good  is  the  neighbor.'^  All  who  are 
such  are  in  the  greatest  man,  that  is,  in  heaven. 

65.  Since  the  whole  heaven  represents  one  man,  and  also 
is  a  Divine  spiritual  man  in  largest  form,  even  in  figure, 
therefore  heaven  is  distinguished  into  members  and  parts, 
like  those  of  man,  and  similarly  named.  Angels  even  know 
in  what  member  one  society  is,  and  in  what  another ;  and 
they  say  that  this  society  is  in  the  head,  or  some  province 
of  the  head,  that  in  the  breast,  or  some  province  of  the 
breast,  that  in  the  loins,  or  some  province  of  the  loins,  and 
so  on.  In  general,  the  highest  or  third  heaven  forms  the 
head  down  to  the  neck ;  the  middle  or  second  heaven 
forms  the  breast  down  to  the  loins  and  knees ;  the  lowest 
or  first  heaven  forms  the  feet  down  to  the  soles,  and  also 
the  arms  down  to  the  fingers,  the  arms  and  hands  being 
also  lowest  or  ultimate  parts  of  man,  though  at  the  side. 
From  this  again  it  is  manifest  why  there  are  three  heavens. 

66.  Spirits  who  are  beneath  heaven  wonder  greatly  when 
they  hear  and  see  that  heaven  is  beneath  as  well  as  above  ; 
for  they  have  the  same  idea  and  belief  as  men  in  the  world, 
that  heaven  is  nowhere  but  above,  not  knowing  that  the 
position  of  the  heavens  is  as  that  of  the  members,  organs, 
and  viscera  in  man,  some  of  which  are  above  and  some 
below ;  and  as  the  position  of  parts  in  each  member, 
organ,  and  viscus,  some  of  which  are  within  and  some 
without.     Thus  their  ideas  of  heaven  are  confused. 

d  The  Lord  in  the  supreme  sense  is  the  neighbor,  and  hence  to  love 
the  Lord  is  to  love  that  which  is  from  Him,  because  He  is  in  every- 
thing which  is  from  Him,  and  thus  to  love  good  and  truth,  n.  2425, 
3419,  6706,  671 1,  6819,  6823,  8123.  Hence  all  good,  that  is  from  the 
Lord  is  the  neighbor,  and  to  will  and  do  this  good  is  to  love  the  neigh- 
bor, n.  5028,  10336. 


40 


HEAVEN   AND   HELL 


67.  These  things  have  been  premised  about  heaven  as 
the  greatest  man,  for  the  reason  that  without  this  knowledge 
in  advance,  what  is  to  follow  about  heaven  can  in  no  way 
be  apprehended  ;  nor  can  any  distinct  idea  be  had  of  the 
form  of  heaven,  of  the  conjunction  of  the  Lord  with 
heaven,  of  the  conjunction  of  heaven  with  man,  nor  of 
the  influx  of  the  spiritual  world  into  the  natural,  and  not 
any  at  all  of  correspondence  —  of  which  things  we  are  to 
treat  in  order  in  what  now  follows.  To  give  light  on  these 
matters,  therefore,  this  has  been  premised. 


EACH   SOCIETY    IN    THE    HEAVENS    REPRESENTS    ONE 

MAN. 

68.  That  in  like  manner  each  society  of  heaven  is  as  one 
man,  and  is  also  in  the  Hkeness  of  man,  has  at  times  been 
given  me  to  see.  There  was  a  society  into  which  many  had 
insinuated  themselves  who  knew  how  to  feign  themselves 
angels  of  Hght,  but  were  hypocrites.  When  these  were 
being  separated  from  the  angels,  I  saw  that  the  whole 
society  appeared  first  as  one  indistinct  body,  then  by  de- 
grees in  human  form,  but  still  indistinctly,  and  at  last 
clearly  as  a  man.  Those  who  were  in  the  man  and  com- 
posed him,  were  those  who  were  in  the  good  of  that  so- 
ciety. The  rest,  who  were  not  in  the  man  and  did  not 
compose  him,  were  hypocrites  and  were  rejected ;  while 
those  who  were  in  him  were  retained.  In  this  way  the 
separation  was  effected.  Hypocrites  are  those  who  talk 
well  and  do  well,  but  have  regard  to  themselves  in  every 
thing.  They  talk  like  angels  about  the  Lord,  about  heaven, 
love,  and  heavenly  life,  and  also  do  well  in  order  to  appear 
to  be  as  they  say.  But  they  think  differently,  they  believe 
nothing,  and  wish  good  to  none  but  themselves.  When 
they  do  good,  it  is  for  the  sake  of  themselves ;  and  if  for 


EACH   SOCIETY   REPRESENTS   ONE    MAN 


41 


the  sake  of  others,  it  is  only  to  be  seen,  and  thus  still  for 
the  sake  of  themselves. 

69.  That  a  whole  angelic  society,  when  the  Lord  mani- 
fests Hi«  presence,  appears  as  one  body  in  the  human  form, 
has  also  been  given  me  to  see.  There  appeared  on  high 
toward  the  east  as  it  were  a  cloud  descending,  of  shining 
whiteness  with  a  rosy  tinge,  and  with  little  stars  round 
about.  As  it  gradually  descended  it  became  brighter,  and 
at  last  was  seen  in  perfect  human  form.  The  little  stars 
round  about  the  cloud  were  angels,  who  were  seen  as  stars 
from  light  given  from  the  Lord. 

70.  It  is  to  be  known  that  though  all  in  a  society  of 
heaven,  when  seen  together  as  one,  appear  in  the  likeness 
of  a  man,  yet  no  one  society  is  just  such  a  man  as  another. 
The  societies  are  distinguished  one  from  another  as  are 
human  faces  from  one  stock,  for  the  same  reason  as  was 
given  above  (n.  47),  namely,  that  they  are  varied  according 
to  the  varieties  of  the  good  in  which  they  are,  and  which 
gives  them  their  form.  In  the  most  perfect  and  beautiful 
human  form  appear  the  societies  of  the  inmost  or  highest 
heaven,  and  especially  those  in  the  middle  of  it. 

71.  It  is  noteworthy  that  the  more  there  are  in  a  society 
of  heaven  making  a  one,  the  more  perfect  is  its  human 
form,  since  variety  disposed  in  heavenly  form  makes  per- 
fection, as  has  been  shown  above  (n.  56)  ;  and  where  there 
are  many  there  is  variety.  Moreover  every  society  of 
heaven  is  increasing  in  number  from  day  to  day,  and  as 
it  increases,  is  becoming  more  perfect.  So  not  only  the 
society  is  being  perfected,  but  also  heaven  as  a  whole  ;  be- 
cause it  is  composed  of  the  societies.  Since  heaven  gains 
in  perfection  from  increasing  numbers,  it  is  plain  how  much 
they  are  deceived  who  believe  that  heaven  may  be  closed 
from  fulness,  when,  on  the  contrary,  it  is  never  closed,  but 
is  perfected  by  greater  and  greater  fulness.  Accordingly, 
angels  desire  nothing  more  than  to  have  new  angel  guests 
come  to  them. 


yo 


42 


HEAVEN    AND    HELL 


72.  That  each  society  is  in  the  figure  of  a  man  when  it 
appears  all  together  as  one  body,  is  because  the  whole 
heaven  has  that  figure,  as  has  been  shown  in  the  preceding 
chapter ;  and  because  in  the  most  perfect  form,  such  as  is 
the  form  of  heaven,  there  is  a  likeness  of  the  parts  with 
the  whole,  and  of  less  forms  with  the  greatest.  The  less 
forms  and  parts  of  heaven  are  the  societies  of  which  it 
consists,  which  have  been  shown  to  be  heavens  in  less  form 
(n.  51-58).  That  such  likeness  is  perpetual,  is  because 
in  the  heavens  the  ^oods  of  all  are  from  one  love,  thus 
from  one  origin.  The  one  love  from  which  is  the  origin 
of  all  goods  there,  is  love  to  the  Lord  from  the  Lord ;  and 
hence  it  is  that  the  whole  heaven  is  His  Hkeness,  in  general, 
each  society  in  less  general  form,  and  each  angel  in  partic- 
ular—  as  has  been  already  shown  (n.  58). 


HENCE  EACH  ANGEL  IS  IN  PERFECT  HUMAN  FORM. 

73.  In  the  two  preceding  chapters  it  has  been  shown  that 
heaven  as  a  whole  represents  one  man,  and  likewise  each 
society  in  heaven.  From  the  sequence  of  causes  there 
adduced  it  follows  that  each  angel  in  like  manner  repre- 
sents man.  As  heaven  is  man  in  greatest  form,  and  a  so- 
ciety of  heaven  in  less,  so  is  an  angel  in  least.  For  in  the 
most  perfect  form,  such  as  that  of  heaven,  there  is  a  like- 
ness of  the  whole  in  a  part,  and  of  a  part  in  the  whole. 
That  it  is  so  is  because  heaven  is  a  communion  —  sharing 
all  it  has  with  each  one,  and  each  one  receiving  all  he  has 
from  this  communion.  An  angel  is  a  recipient,  and  is  thus 
heaven  in  least  form,  as  shown  above,  in  its  chapter.  Man, 
too,  as  far  as  he  receives  heaven,  is  so  far  a  recipient,  a 
heaven,  and  an  angel  (see  above,  n.  57 ).  This  is  described 
in  the  Apocalypse  in  the  words,  He  measured  the  wall  of 
the  holy  Jerusalem  a  hundred  and  forty  and  four  cubits^ 


EACH  ANGEL  IN  PERFECT  HUMAN  FORM    43 

the  measure  of  a  ?nan,  that  is  of  an  angel  (xxi.  17).  Je- 
rusalem is  here  the  Lord's  church,  and  in  a  more  eminent 
sense,  heaven  ; «  the  wall  is  truth  which  defends  from  the 
assault  of  falsities  and  evils  ;'^  a  hundred  and  forty  and  four 
is  all  truths  and  goods  in  the  complex ;  ^  the  measure  is  its 
quality ;  ^  a  man  is  he  in  whom  are  all  these  goods  and 
truths  in  general  and  in  particular,  thus  in  whom  is  heaven. 
And  because  an  angel  also  is  a  man  from  the  same,  it  is 
said  the  measure  of  a  man,  that  is,  of  an  angel.  This  is 
the  spiritual  sense  of  the  words.  Who  without  that  sense 
would  be  able  to  understand  that  the  wall  of  the  holy  Jeru- 
salem was  the  measure  of  a  man,  that  is,  of  an  angel?' 

74.  But  now  for  experience.  That  angels  are  human 
forms,  or  men,  has  been  seen  by  me  a  thousand  times.  I 
have  spoken  with  them  as  man  with  man,  sometimes  with 
one,  sometimes  with  many  in  company,  and  I  have  seen  in 
them  nothing  different  in  form  from  that  of  man.  I  have 
sometimes  wondered  at  their  being  so ;  and  lest  it  should 
be  said  that  it  was  a  fallacy,  or  a  vision  of  fancy,  I  have 
been  permitted  to  see  them  when  I  was  fully  awake,  in  all 
my  bodily  senses,  and  in  a  state  of  clear  perception.  Very 
often,  too,  I  have  told  them  that  men  in  the  Christian  world 
are  in  such  blind  ignorance  as  to  angels  and  spirits,  that 

«    Jerusalem  is  the  church,  n.  402,  3654,  9166. 

^  Its  wall  is  truth  protecting  from  assault  of  falsities  and  evils,  n. 
6419.  / 

c  Twelve  means  all  truths  and  goods  in  the  complex,  n.  577,  2089, 
2129,  2130,  3272,  3858,  3913.  Likewise  seventy-two,  and  a  hundred 
and  forty-four,  since  this  comes  from  twelve  multiplied  into  itself,  n. 
7973.  All  numbers  in  the  Word  signify  things,  n.  482,  487,  647,  648^ 
755»  813,  1963.  1988,  2075,  2252,  3252,  4264,  4495,  5265.  Multiplied 
numbers  have  a  like  signification  as  the  simple  numbers  from  which 
they  arise  by  multiplication,  n.  5291,  5335,  5708,  7973. 

'i  Measure  in  the  Word  signifies  the  quality  of  a  thing  as  to  truth 
and  good,  n.  3104,  9603. 

f  In  regard  to  the  spiritual  or  internal  sense  of  the  Word,  see  the 
explication  of  the  White  Horse  in  the  Apocalypse,  and  the  Appendix 
to  the  Heavenly  Doctrine. 


44 


HEAVEN    AND    HELL 


they  believe  them  to  be  minds  without  form,  and  pure 
thoughts,  of  which  they  have  no  other  idea  than  as  of 
something  ethereal  in  which  there  is  something  of  life  ;  and 
because  they  thus  ascribe  to  them  nothing  of  man  except 
a  thinking  faculty,  they  believe  that  they  do  not  see,  be- 
cause they  have  no  eyes,  that  they  do  not  hear,  because 
they  have  no  ears,  and  that  they  do  not  speak,  because  they 
have  no  mouth  nor  tongue.     To  this  the  angels  said  that 
they  know  there  is  such  a  belief  with  many  in  the  world, 
and  that  it  prevails  among  the  learned  and  also,  to  their 
wonder,  among  the  priests.     They  told  also  the  reason, 
namely,  that  the  learned,  who  were  the  leaders  and  first 
broached  such  an  idea  of  angels  and  spirits,  thought  of 
them   from  the  sensual  ideas  of  the  external  man.     And 
they  who  think  from  these  ideas,  and  not  from  interior  light 
and  the  common  idea  implanted  in  every  one,  cannot  do 
otherwise  than  invent  such  notions ;  and  this  for  the  reason 
that  the  sensual  ideas  of  the  external  man  reach  nothing 
else  than  what  is  within  nature,  nothing  that  is  above,  thus 
nothing   whatever   of   the   spiritual    world./    From    these 
leaders  as  guides  this  falsity  of  thought  about  angels  has 
extended  to  others,  who  have  thought  not  from  themselves 
but  from  their  guides  ;  and  they  who  think  first  from  others, 
making  this  thought  their  belief,  and  afterwards  look  at  it 
with  their  own  understanding,  cannot  easily  recede  from  it, 
and  so  for  the  most  part  acquiesce  in  confirming  it.     They 
said  further  that  the  simple  in  faith  and  heart  are  not  in 
such  an  idea  about  angels,  but  in  an  idea  of  them  as  of 
men  of  heaven,  because  they  have  not  by  erudition  extin- 
guished what  is  implanted  in  them  from  heaven,  and  have 

/  Man  has  little  wisdom  unless  he  be  elevated  from  the  sensuals  of 
the  external  man,  n.  5089.  The  wise  man  thinks  above  these  sensuals, 
n.  5089,  5094.  When  man  is  elevated  above  these  sensuals,  he  comes 
into  clearer  light,  and  at  length  into  heavenly  light,  n.  6183,  6313,  6315, 
9407,  9730,  9922.  Elevation  and  withdrawal  from  these  sensuals  was 
known  to  the  ancients,  n.  6313. 


EACH    ANGEL    IN    PERFECT    HUMAN    FORM 


45 


no  notion  of  anything  without  form.  For  this  reason 
angels  in  churches,  whether  sculptured  or  painted,  are 
represented  in  no  other  way  than  as  men.  As  to  what  is 
implanted  from  heaven,  they  said  that  it  is  the  Divine  flow- 
ing in  with  those  who  are  in  the  good  of  faith  and  life. 

75.  From  all  my  experience,  which  is  now  of  many 
years,  I  can  say  and  affirm  that  angels  are  in  form  entirely 
men,  that  they  have  faces,  eyes,  ears,  body,  arms,  hands, 
and  feet ;  that  they  see  one  another,  hear  one  another,  and 
talk  together;  in  a  word  that  there  is  nothing  whatever 
wanting  to  them  that  belongs  to  men,  except  that  they  are 
not  clothed  over  all  with  a  material  body.  I  have  seen 
them  in  their  light,  which  exceeds  the  noonday  light  of  the 
world  by  many  degrees,  and  in  that  light  all  their  features 
were  seen  more  distinctly  and  clearly  than  the  faces  of  men 
are  seen  on  earth.  It  has  been  granted  me  also  to  see  an 
angel  of  the  inmost  heaven.  He  had  a  more  radiant  and 
resplendent  face  than  the  angels  of  the  lower  heavens.  I 
observed  him  attentively,  and  he  had  a  human  form  in  all 
perfection. 

76.  It  is  to  be  known,  however,  that  angels  cannot  be 
seen  by  man  with  the  eyes  of  his  body,  but  with  the  eyes 
of  the  spirit  within  him, ^because  this  is  in  the  spiritual 
world,  and  all  things  of  the  body  in  the  natural  world. 
Like  sees  hke,  from  being  like.  Moreover,  the  organ  of 
sight  of  the  body,  which  is  the  eye,  is  so  gross  that,  as 
every  one  knows,  it  cannot  see  even  the  smaller  things  of 
nature,  except  through  magnifying-glasses.  Still  less  can  it 
see  what  is  above  the  sphere  of  nature,  as  are  all  things  in 
the  spiritual  world.  And  yet  man  sees  these  things  when 
he  is  withdrawn  from  the  sight  of  the  body,  and  the  sight 
of  his  spirit  is  opened,  as  takes  place  in  a  moment  when  it 
is  the  pleasure  of  the  Lord  that  he  should  see  them.  Then 
man  does  not  know  but  he  sees  them  with  the  eyes  of  the 

g    Man  as  to  his  interiors  is  a  spirit,  n.  1594.     And  the  spirit  is  the 
man  himself,  and  from  it  the  body  lives,  n.  447,  4622,  6054. 


46 


HEAVEN   AND    HELL 


body.  In  this  way  angels  were  seen  by  Abraham,  Lot,  Ma- 
noah,  and  the  prophets.  In  this  way,  also,  the  Lord  was 
seen  by  the  disciples  after  the  resurrection.  In  the  same 
way,  too,  angels  have  been  seen  by  me.  Because  the 
prophets  saw  thus,  they  were  called  seers,  and  having  their 
eyes  open  (i  Sam.  ix.  9;  Num.  xxiv.  3).  And  causing 
them  so  to  see,  was  called  opening  their  eyes,  as  with  Eli- 
sha's  servant,  of  whom  we  read,  Elisha  prayed  and  said, 
Jehovah^  open  I  pray  his  eyes  that  he  may  see  ;  and  Jeho- 
vah opened  his  servant^s  eyes  and  he  saw  and  behold  the 
mountain  was  full  of  horses  and  chariots  of  fire  round 
about  Elisha  (2  Kings  vi.  17). 

77.  Good  spirits  with  whom  I  have  spoken  about  this 
matter,  have  grieved  in  heart  that  there  was  such  ignorance 
in  the  Church  about  the  condition  of  heaven  and  of  spirits 
and  angels ;  and  with  indignation  they  told  me  to  declare 
positively  that  they  are  not  formless  minds,  nor  breaths  of 
air,  but  men  in  very  form,  and  that  they  see,  hear,  and  feel 
equally  as  men  in  the  world.* 


IT  IS  FROM  THE  LORD  S  DIVINE  HUMAN  THAT 
HEAVEN  IN  WHOLE  AND  IN  PART  REPRESENTS 
MAN. 

78.  That  it  is  from  the  Lord's  Divine  Human  that 
heaven  in  whole  and  in  part  represents  man,  follows  as  a 
conclusion  from  all  that  has  been  said  and  shown  in  the 
preceding  chapters  —  namely — i.  That  the  Lord  is  the 
God  of  heaven.     2.   That  the  Divine  of  the  Lord  makes 

A  Each  angel,  because  he  is  a  recipient  of  Divine  order  from  the 
Lord,  is  in  human  form,  perfect  and  beautiful  according  to  his  recep- 
tion, n.  322,  1880,  1881,  3633,  3804,4622,  4735,  4797,  4985,  5199, 
5530,  6054,  9879,  10177,  10594.  Divine  truth  is  that  by  which  order 
exists,  and  Divine  good  is  the  essential  of  order,  n.  2451,  3166,  4390, 
4409,  5232,  7256,  10122,  10555. 


FORM    OF    HEAVEN    FROM    THE    DIVINE    HUMAN      4/ 

heaven.  3.  That  heaven  consists  of  innumerable  societies, 
and  that  each  society  is  a  heaven  in  less  form,  and  each 
angel  in  least.  4.  That  the  entire  heaven  as  a  whole  rep- 
resents one  man.  5.  That  each  society  in  the  heavens  also 
represents  one  man.  6.  That  hence  each  angel  is  in  per- 
fect human  form.  All  these  things  lead  to  the  conclusion 
that  the  Divine,  since  it  makes  heaven,  is  human  in  form. 
That  this  is  the  Lord's  Divine  Human,  may  be  seen  still 
more  clearly,  because  in  a  compendium,  from  what  has 
been  collected  from  the  Arcana  Ccelestia  and  placed  by 
way  of  corollary  at  the  end  of  this  chapter.  That  the 
Lord's  Human  is  Divine,  and  that  it  is  not  true,  as  is  be- 
Ueved  within  the  Church,  that  His  Human  is  not  Divine, 
may  also  be  seen  from  the  same  extracts  and  from  the 
chapter  on  The  Lord,  in  The  New  Jerusalem  and  its 
Heavenly  Doctrine,  at  the  end. 

79.  That  it  is  so  has  been  proved  to  me  by  much  expe- 
rience, something  of  which  will  now  be  told.  All  the 
angels  in  the  heavens  perceive  the  Lord  under  no  other 
form  than  the  human  ]  and,  what  is  remarkable,  those  who 
are  in  the  higher  heavens  cannot  think  in  any  other  way  of 
the  Divine.  They  are  brought  into  the  necessity  of  think- 
ing in  this  way,  from  the  Divine  Itself  which  flows  in  ;  and 
also  from  the  form  of  heaven,  according  to  which  their 
thoughts  extend  themselves.  For  every  thought  of  the 
angels  has  extension  into  heaven,  and  acco/ding  to  this 
extension  is  their  intelligence  and  wisdom.  From  this  it 
is  that  all  there  acknowledge  the  Lord,  because  the  Divine 
Human  is  given  only  in  Him.  These  things  I  have  not  * 
only  been  told  by  the  angels,  but  have  been  enabled  to 
perceiv^e,  while  elevated  into  the  inner  sphere  of  heaven. 
From  this  it  is  manifest  that  the  wiser  the  angels  are,  the 
more  clearly  they  perceive  this  [that  the  Divine  is  human 
in  form]  ;  and  from  this  it  is  that  the  Lord  is  seen  by 
them.  For  the  Lord  is  seen  in  Divine  angelic  form,  which 
is  the  human,  by  those  who  acknowledge  and  believe  in  a 


48 


HEAVEN  AND  HELL 


visible  Divine  Being,  but  not  by  those  who  believe  in  an 
invisible  one ;  since  the  former  can  see  their  Divine  Being, 
but  the  latter  cannot  see  theirs. 

80.  Because  the  angels  perceive,  not  an  invisible  Divine, 
which  they  call  a  Divine  without  form,  but  a  visible  Divine 
in  human  form,  it  is  common  for  them  to  say  that  the  Lord 
alone  is  Man,  that  they  are  men  from  Him,  and  that  every 
one  is  so  far  a  man  as  he  receives  Him.  By  receiving  the 
Lord  they  understand  receiving  good  and  truth,  which  are 
from  Him,  since  the  Lord  is  in  His  own  good  and  in  His 
own  truth.  This  they  call  also  wisdom  and  intelligence. 
They  say  that  every  one  knows  that  intelligence  and  wis- 
dom make  man,  and  not  the  face  without  them.  That  it 
is  so  appears  also  from  the  angels  of  the  interior  heavens, 
since,  being  in  good  and  truth  from  the  Lord,  and  hence  in 
wisdom  and  intelligence,  they  are  in  most  beautiful  and 
most  perfect  human  form,  and  the  angels  of  the  lower 
heavens  in  human  form  of  less  perfection  and  beauty.  On 
the  other  hand,  those  who  are  in  hell  appear  in  the  light  of 
heaven  hardly  as  men,  but  rather  as  monsters ;  for  they  are 
in  evil  and  falsity,  not  in  good  and  truth,  and  consequently 
in  the  opposites  of  wisdom  and  intelligence.  For  this  rea- 
son their  life  is  not  called  life,  but  spiritual  death. 

81.  Because  heaven  in  whole  and  in  part  represents  man, 
from  the  Lord's  Divine  Human,  angels  say  that  they  are  in 
the  Lord ;  and  some  say  that  they  are  in  His  body,  by 
which  they  understand  being  in  the  good  of  His  love  ;  as 
indeed  He  Himself  teaches,  saying.  Abide  in  Me  and  I  in 
you  ;  as  the  branch  cannot  hear  fruit  of  itself  except  it 
abide  in  the  vine,  so  neither  can  ye,  except  ye  abide  in  Me. 
.  .  .  y^?r  without  Me  ye  can  do  nothing.  .  .  .  Abide  in  My 
love.  If  ye  keep  My  commandments^  ye  shall  abide  in  My 
love  (John  xv.  4-10). 

82.  Since  there  is  in  the  heavens  such  a  perception  in 
regard  to  the  Divine,  it  is  therefore  implanted  in  every  man 
who  receives  any  influx  from  heaven,  to  think  of  God  under 


FORM   OF    HEAVEN    FROM    THE    DIVINE   HUMAN      49 

the  human  form.  So  did  the  men  of  old  time.  So  do  men 
at  this  day,  as  well  without  as  within  the  Church.  The 
simple  see  Him  in  thought  as  the  Ancient  One  in  shining 
light.  But  this  implanted  principle  has  been  extinguished 
by  all  who  have  put  away  influx  from  heaven,  by  means  of 
their  own  intelligence  and  by  a  life  of  evil.  They  who 
have  extinguished  it  by  their  own  intelligence  would  have 
an  invisible  God  ;  but  they  who  have  extinguished  it  by  a 
life  of  evil  would  have  no  God.  Neither  the  one  class  nor 
the  other  know  that  such  a  principle  of  thought  is  implanted 
with  any,  since  it  is  not  with  them  ;  and  yet  this  is  the  very 
Divine  heavenly  principle  which  flows  in  with  man  out  of 
heaven,  because  man  is  bom  for  heaven,  and  no  one  comes 
into  heaven  without  a  conception  of  the  Divine  Being. 

83.  Hence  it  is  that  one  who  has  not  a  conception  of 
heaven,  that  is,  a  conception  of  the  Divine  from  which 
heaven  is,  cannot  be  raised  to  the  first  threshold  of  heaven. 
When  he  first  comes  thither,  a  resistance  is  perceived  and 
a  strong  repulsion.  The  reason  is  that  the  interiors  with 
him,  which  should  receive  heaven,  are  closed,  not  being  in 
the  form  of  heaven  :  indeed,  the  nearer  he  comes  to  heaven, 
the  more  tightly  are  they  closed.  Such  is  the  lot  of  those 
within  the  Church  who  deny  the  Lord,  and  of  those  who,  as 
the  Socinians,  deny  His  Divinity.  But  what  is  the  lot  of 
those  who  are  born  out  of  the  Church,  to  whom  the  Lord 
is  not  known  because  they  have  not  the  Wor^l,  will  be  seen 
hereafter. 

84.  That  the  men  of  old  time  had  an  idea  of  the  Di- 
vine Being  as  human,  is  evident  from  the  Divine  manifesta- 
tions to  Abraham,  Lot,  Joshua,  Gideon,  Manoah  and  his 
wife,  and  others,  who,  though  they  saw  God  as  man,  still 
adored  Him  as  the  God  of  the  universe,  calling  Him  the 
God  of  heaven  and  earth,  and  Jehovah.  That  it  was  the 
Lord  who  was  seen  by  Abraham,  He  Himself  teaches,  in 
John  (viii.  56)  ;  and  that  it  was  He  who  was  seen  by  the 
rest,  is  manifest  from  His  words,  No  one  hath  seen  the 


50 


HEAVEN    AND    HELL 


Father,  nor  heard  His  voice,  nor  seen  His  forin  (John  i.  i8  ; 

V.  37). 

85.  But  that  God  is  Man,  cannot  easily  be  compre- 
hended by  those  who  judge  all  things  from  the  sensuals  of 
the  external  man,  inasmuch  as  the  sensual  man  cannot  think 
otherwise  of  the  Divine  than  from  the  world  and  what  is 
therein,  and  so  not  otherwise  of  the  Divine  and  spiritual 
man  than  as  of  the  corporeal  and  natural.  From  this  he 
concludes  that  if  God  were  man,  He  would  be  in  magni- 
tude as  the  universe  ;  and  if  He  ruled  heaven  and  earth,  it 
would  be  done  by  means  of  many,  after  the  manner  of 
kings  in  the  world.  If  he  were  told  that  in  heaven  there 
is  not  extension  of  space,  such  as  there  is  in  the  world,  he 
would  not  at  all  apprehend.  For,  he  who  thinks  from  na- 
ture and  its  light  alone,  thinks  in  no  other  wise  than  from 
extension  such  as  is  before  his  eyes.  But  it  is  the  greatest 
mistake  to  think  in  this  way  about  heaven.  The  extension 
there  is  not  like  extension  in  the  world.  In  the  world  there 
is  a  determinate  and  so  measurable  extent ;  but  in  heaven 
extent  is  not  determinate,  and  so  not  measurable.  But 
more  will  be  seen  about  extent  in  heaven  hereafter,  when 
we  treat  of  space  and  time  in  the  spiritual  world.  Besides, 
every  one  knows  how  far  the  sight  of  the  eye  extends, 
namely,  to  the  sun  and  to  the  stars,  which  are  so  distant. 
He  too  who  thinks  deeply,  knows  that  the  internal  sight, 
which  is  of  thought,  extends  more  widely,  and  more  interior 
sight  must  extend  more  widely  still :  what  does  not  Divine 
sight  reach,  which  is  the  inmost  and  highest  of  all?  Be- 
cause thoughts  have  such  extension,  all  things  of  heaven 
are  communicated  with  every  one  there,  thus  all  things  of 
the  Divine  which  makes  heaven  and  fills  it  —  as  has  been 
shown  in  the  preceding  chapters. 

86.  Angels  in  heaven  wondered  that  men  believe  them- 
selves intelligent  who  think  of  what  is  invisible,  that  is, 
incomprehensible  under  any  form,  when  they  think  of  God  ; 
and  that  they  call  those  who  think  in  a  different  way,  unin- 


FORM    OF    HEAVEN    FROM    THE    DIVINE    HUMAN       5 1 

telligent  and  simple,  when  the  reverse  is  the  truth.  They 
add,  let  those  who  believe  themselves  in  this  way  intelligent, 
explore  themselves,  whether  they  do  not  see  nature  for 
God,  some  that  which  is  before  their  eyes,  some  that  which 
is  not  before  their  eyes ;  and  whether  they  are  not  so  blind 
that  they  do  not  know  what  God  is,  what  an  angel,  what  a 
spirit,  what  their  soul  which  is  to  live  after  death,  what  the 
life  of  heaven  with  man,  and  many  other  things  that  are 
of  intelligence ;  when  yet  those  whom  they  call  simple 
know  all  these  things,  in  their  way,  having  an  idea  of  their 
God  that  He  is  the  Divine  in  human  form,  of  an  angel  that 
he  is  a  heavenly  man,  of  their  soul  which  is  to  live  after 
death  that  it  is  an  angel,  and  of  the  life  of  heaven  with  man 
that  it  is  to  live  according  to  the  Divine  precepts.  These, 
therefore,  the  angels  call  intelligent  and  fitted  for  heaven ; 
but  the  others,  on  the  other  hand,  they  call  not  intelligent. 


Extracts  from  the  Arcana  Oelestia  concerninc  the  Lord 

AND  His  Divine  Human. 


The  Divine  was  in  the  Lord  from  very  conception,  n.  4641,  4963, 
5041,  5157,  6716,  10 1 25.  The  Divine  seed  was  in  the  Lord  alone,  n. 
1438.  His  soul  was  Jehovah,  n.  1999,  2004,  2018,  2025.  Thus  the 
Lord's  inmost  was  the  Divine  Itself,  and  the  clothing  was  from  the 
moiher,  n.  5041.  The  Divine  Itself  was  the  esse  of  the  Lord's  life, 
from  which  the  Human  afterward  went  forth  and  was  made  the  existere 
from  that  esse,  n.  3194,  3210,  10269,  10738.  , 

Within  the  Church,  where  the  Word  is  and  by  it  the  Lord  is  known, 
the  Lord's  Divine  ought  not  to  be  denied,  nor  the  Holy  proceeding 
from  Him,  n.  2359.  They  within  the  Church  who  do  not  acknowledge 
the  Lord,  have  no  conjunction  with  the  Divine;  it  being  otherwise  with 
those  out  of  the  Church,  n.  10205.  The  essential  of  the  Church  is  to 
acknowledge  the  Lord's  Divine  and  His  union  with  the  Father,  n. 
10083,  10112,  10370,  10730,  10738,  10816-20. 

In  the  Word  the  glorification  of  the  Lord  is  treated  in  many  pas- 
sages, n.  10828.  And  this  is  every  where  in  the  internal  sense  of  the 
Word,  n.  2249,  2523,  3245.  The  Lord  glorified  His  Human  and  not 
the  Divine,  because  the  latter  was  glorified  in  Itself,  n.  10057.  The 
Lord  came  into  the  world  that  He  might  glorify  His  Human,  n.  3637, 


52 


HEAVEN    AND    HELL 


4287,  9315.  The  Lord  glorified  His  Human  by  the  Divine  love  which 
was  in  llira  from  conception,  n.  4727.  The  Lord's  love  toward  the 
whole  hmnan  race  was  His  life  in  the  world,  n.  2253.  The  Lord's  love 
transcends  all  human  understanding,  n.  2077.  The  Lord  saved  the 
human  race  by  glorifying  His  Human,  n.  4180,  10019,  10152,  10655, 
10659,  10828.  Otherwise  the  whole  human  race  would  have  perished 
in  eternal  death,  n.  1676.  The  state  of  the  Lord's  glorification  and 
humiliation,  n.  1785,  1999,  2159,  6866.  Glorification,  where  spoken 
of  the  Lord,  is  the  uniting  of  His  Human  with  His  Divine,  and  to 
glorify  is  to  make  Divine,  n.  1603,  10053,  10828.  The  Lord,  when 
He  glorified  His  Human,  put  off  all  the  human  from  the  mother,  until 
at  length  He  was  not  her  son,  n.  2159,  2574,  2649,  3036,  10830. 

The  Son  of  God  from  eternity  was  the  Divine  truth  in  heaven,  n. 
2628,  2798,  2803,  3195,  3704.  The  Ivord  also  made  His  Human  Di- 
vine truth  from  the  Divine  good  which  was  in  Him  when  He  was  in 
the  world,  n.  2803,  3194,  3195,  3210,  6716,  6864,  7014,  7499,  8127, 
8724,  9199.  The  Lord  then  disposed  all  things  in  Himself  into  a 
heavenly  form,  which  is  according  to  Divine  truth,  n.  1928,  3633.  On 
this  account  the  Lord  was  called  the  Word,  which  is  Divine  truth,  n. 
2533,  2813,  2859,  2894,  3393,  3712.  The  Lord  alone  had  perception 
and  thought  from  Himself,  and  above  all  angelic  perception  and 
thought,  n.  1904,  191 4,  1 91 9. 

The  Lord  united  Divine  truth,  which  was  Himself,  with  Divine  good 
which  was  in  Himself,  n.  10047,  10052,  10076.  The  unition  was  re- 
ciprocal, n.  2004,  10067.  The  Lord  when  He  departed  from  the 
world,  made  His  Human  also  Divine  good,  n.  3194,  3210,  6864,  7499, 
8724,  9199,  10076.  This  is  meant  by  His  coming  forth  from  the  Father 
and  returning  to  the  Father,  n.  3194,  3210.  Thus  He  became  one  with 
the  Father,  n.  2751,  3704,  4766.  Since  the  unition.  Divine  truth  pro- 
ceeds from  the  Lord,  n.  3704,  3712,  3969,  4577,  5704,  7499,  8127, 
8241,  9199,  9398.  In  what  manner  Divine  truth  proceeds,  illustrated, 
n.  7270,  9407.  The  Lord  from  His  own  proper  power  united  the  Hu- 
man with  the  Divine,  n.  1616,  1749,  1752,  1813,  1921,  2025,  2026, 
2523,  3141,  5005,  5045,  6716.  Hence  it  may  be  manifest  that  the 
Lord's  Human  was  not  as  the  human  of  another  man,  because  it  was 
conceived  from  the  Divine  Itself,  n.  10125,  10825.  His  union  with 
the  Father,  from  Whom  was  His  soul,  was  not  as  between  two,  but  as 
between  soul  and  body,  n.  3737,  10824. 

The  most  ancient  people  could  not  adore  the  Divine  Esse,  but  the 
Divine  Existere,  which  is  the  Divine  Human,  and  the  Lord  therefore 
came  into  the  world  that  He  might  become  the  Divine  Existere  from 
the  Divine  Esse,  n.  4687,  5321.  The  ancients  acknowledged  the  Di- 
vine because  He  appeared  to  them  in  a  human  form,  and  this  was  the 


FORM    OF    HEAVEN    FROM   THE    DIVINE   HUMAN       53 


Divine  Human,  n.  5  no,  5663,  6846,  10737.  The  Infinite  Esse  could 
not  flow  into  heaven  with  the  angels,  nor  with  men,  except  by  means  of 
the  Divine  Human,  n.  1676,  1990,  2016,  2034. 

In  heaven  no  other  Divine  is  perceived  than  the  Divine  Human,  n. 
6475,  9303,  10067,  10267.  The  Divine  Human  from  eternity  was  the 
Divine  truth  in  heaven,  and  the  Divine  passing  through  heaven,  thus 
the  Divine  Existere  which  afterward  in  the  Lord  became  the  Divine 
Esse  by  Itself  [per  se'],  from  which  is  the  Divine  Existere  in  heaven, 
n.  3061,  6280,  6880,  10579.  What  was  the  state  of  heaven  before  the 
coming  of  the  Lord,  n.  6371-73.  The  Divine  was  not  perceptible  ex- 
cept when  it  passed  through  heaven,  n.  6982,  6996,  7004. 

The  inhabitants  of  all  the  earths  adore  the  Divine  under  a  human 
form,  thus  the  Lord,  n.  6700,  8541-47,  10736-38.  They  rejoice  when 
they  hear  that  God  actually  became  Man,  n.  9361.  The  Lord  receives 
all  who  are  in  good  and  who  adore  the  Divine  under  the  human  form, 
n.  9359.  God  cannot  be  thought  of  except  in  human  form,  and  what 
is  incomprehensible  falls  into  no  idea,  thus  neither  into  belief,  n.  9359, 
9972.  Man  can  worship  that  of  which  he  has  some  idea,  but  not  that 
of  which  he  has  no  idea,  n.  4733,  51 10,  5663,  721 1,  10067,  10267. 
Therefore  by  most  in  the  whole  globe,  the  Divine  is  worshipped  under 
a  human  form,  and  this  is  the  effect  of  influx  from  heaven,  n.  101 59.  All 
who  are  in  good  as  to  life,  when  they  think  of  the  Lord,  think  of  the 
Divine  Human,  and  not  of  the  Human  separate  from  the  Divine;  it 
being  otherwise  with  those  who  are  not  in  good  as  to  life,  n.  2326, 
4724,  4731,  4766,  8878,  9193,  9198.  In  the  Church  at  this  day  they 
who  are  in  evil  as  to  life,  and  they  who  are  in  faith  separate  from  char- 
ity, think  of  the  Human  of  the  Lord  without  the  Divine,  and  also  do 
not  apprehend  what  the  Divine  Human  is  —  the  causes,  n.  3212,  3241, 
4689,  4692,  4724,  4731,  5321,  6872,  8878,  9193,  9198.  The  Lord's 
Human  is  Divine,  because  from  the  Esse  of  the  Father,  which  was  His 
soul  — illustrated  by  the  father's  Hkeness  in  children,  n.^  10269,  10372, 
10823;  and  because  it  was  from  the  Divine  love,  which  was  the  very 
Esse  of  His  life  from  conception,  n.  6872.  Every  man  is  such  as  his 
love  is,  and  is  his  own  love,  n.  6872,  10 177,  10284.  The  Lord  made 
all  the  Human,  both  internal  and  external.  Divine,  n.  1603,  181 5,  1902, 
1926,  2083,  2093.  Therefore  He  rose  again  as  to  the  whole  body, 
otherwise  than  any  man,  n.  1729,  2083,  5078,  10825. 

That  the  Lord's  Human  is  Divine,  is  acknowledged  from  His  omni- 
presence in  the  Holy  Supper,  n.  2343,  2359;  and  from  His  transfigura- 
tion before  His  three  disciples,  n.  3212;  and  also  from  the  Word  of 
the  Old  Testament,  in  that  He  is  called  God,  n.  10154;  and  is  called 
Jehovah,  n.  1603,  1736,  1815,  1902,  2921,  3035,  51*10,  6281,  6303, 
8864,9194,  9315.    A  distinction  is  made  in  the  sense  of  the  letter 


54 


HEAVEN  AND  HELL 


between  the  Father  and  the  Son,  or  between  Jehovah  and  the  Lord, 
but  not  in  the  internal  sense  of  the  Word,  in  which  the  angels  of  heaven 
are,  n.  3035.  In  the  Christian  world  they  have  acknowledged  the 
Lord's  Human  as  not  Divine,  and  this  in  a  council  for  the  sake  of  the 
Pope,  that  he  might  be  acknowledged  as  the  Lord's  vicar,  n.  4738. 

Christians  in  the  other  life  were  explored  as  to  the  idea  they  held 
concerning  one  God,  and  it  was  found  they  had  an  idea  of  three  gods, 
n.  2329,  5256,  10736-38,  10821.  A  Trinity,  or  Divine  Trine,  may  be 
conceived  in  one  person  and  thus  one  God,  but  not  in  three  persons, 
n.  10738,  1082 1,  10824.  A  Divine  Trine  in  the  Lord  is  acknowledged 
in  heaven,  n.  14,  15,  1729,  2004,  5256,  9303.  The  Trine  in  the  Lord 
is  the  Divine  Itself,  called  the  Father,  the  Divine  Human,  called  the 
Son,  and  the  Divine  proceeding,  called  the  Holy  Spirit,  and  this  Divine 
Trine  is  One,  n.  2149,  2156,  2288,  2319,  2329,  2447,  3704,  6993,  7182, 
10738,  10822,  10823.  The  Lord  Himself  teaches  that  the  Father  and 
He  are  One,  n.  1729,  2004,  2005,  2018,  2025,  2751,  3704,  3736,  4766; 
and  the  Holy  Divine  proceeds  from  Him  and  is  His,  n,  3969,  4673, 
6788,  6993,  7499,  8127,  8302,  9199,  9228,  9229,  9264,  9407,  9818, 
9820,  10330. 

The  Divine  Human  flows  into  heaven  and  makes  heaven,  n.  3038. 
The  Lord  is  the  all  in  heaven  and  the  life  of  heaven,  n.  721 1,  9128. 
The  Lord  dwells  in  the  angels  in  what  is  His  own,  n.  9338,  10125, 
10151,  10157.  Hence  they  who  are  in  heaven  are  in  the  Lord,  n. 
3637,  3638.  The  Lord's  conjunction  with  angels  is  according  to  their 
reception  of  the  good  of  love  and  charity  from  Him,  n.  904,  4198, 
4205,4211,  4220,  6280,  6832,  7042,  8819,  9680,  9682,  96S3,  10106, 
108 10,  10811.  The  entire  heaven  has  reference  to  the  Lord,  n.  551, 
552.  The  Lord  is  the  common  centre  of  heaven,  n.  3633,  3641.  All 
in  heaven  turn  themselves  to  the  Lord,  Who  is  above  the  heavens, 
n.  9828,  10130,  10189.  Nevertheless  angels  do  not  turn  themselves  to 
the  Lord,  but  the  Lord  turns  them  to  Himself,  n.  10189.  The  presence 
of  angels  is  not  with  the  Lord,  but  the  Lord's  presence  with  the  angels, 
n.  9415.  In  heaven  there  is  no  conjunction  with  the  Divine  Itself,  but 
with  the  Divine  Human,  n.  421 1,  4724,  5663. 

Heaven  corresponds  to  the  Divine  Human  of  the  Lord,  and  hence 
heaven  in  general  is  as  one  man,  and  on  this  account  heaven  is  called 
the  Greatest  Man,  n.  2996,  2998,  3624-49,  3741-45,  4625.  The  Lord 
is  the  Only  Man,  and  they  only  are  men  who  receive  the  Divine  from 
Him,  n.  1894.  So  far  as  they  receive,  they  are  men  and  images  of 
Him,  n.  8547.  Therefore  angels  are  forms  of  love  and  charity  in 
human  form,  and  this  from  the  Lord,  n.  3804,  4735,  4797,  4985,  5199, 
5530,9879,  10177. 

The  whole  heaven  is  the  Lord's,  n.  2751,  7086.     He  has  all  power 


CORRESPONDENCE    OF    HEAVEN    WITH    MAN         55 

in  the  heavens  and  on  earth,  n.  1607, 10089,  10827.  Because  the  Lord 
rules  the  whole  heaven.  He  also  rules  all  things  depending  thereon, 
thus  all  things  in  the  world,  n.  2025,  2026,  4523,  4524,  The  Lord 
alone  has  the  power  of  removing  the  hells,  of  withholding  from  evils, 
and  of  holding  in  good,  thus  of  saving,  n.  100 19. 


THERE    IS    A   CORRESPONDENCE   OF    ALL   THINGS  OF 
HEAVEN    WITH    ALL  THINGS    OF    MAN. 

87.  What  correspondence  is,  is  at  this  day  unknown,  and 
from  several  causes.  The  primary  cause  is,  that  man  has 
removed  himself  from  heaven  by  the  love  of  self  and  of 
the  world.  For  he  who  loves  himself  and  the  world  above 
all  things,  has  regard  only  to  worldly  things,  since  they 
please  the  external  senses  and  delight  his  inclmation ;  and 
not  to  spiritual  things,  since  they  please  the  internal  senses 
and  delight  the  soul,  and  which  on  this  account  he  rejects, 
saying  that  they  are  too  high  to  be  subjects  of  thought.  It 
was  not  so  with  the  ancients.  To  them  the  knowledge 
of  correspondences  was  the  chief  of  all  knowledges.  By 
means  of  it  they  acquired  intelligence  and  wisdom,  and 
by  means  of  it  those  who  were  of  the  Church  had  com- 
munication with  heaven  ;  for  the  knowledge  of  correspond- 
ences is  angelic  knowledge.  The  most  ancient  people,  who 
were  celestial  men,  thought  like  angels  from  correspond- 
ence itself.  For  this  reason  they  also  spoke  with  angels, 
and  the  Lord  Himself  was  often  seen  by  them  and  in- 
structed them.  But  at  this  day  that  knowledge  has  been  so 
entirely  lost  that  it  is  not  known  what  correspondence  is.** 
88.    Now  because  without  a  perception  of  what  corres- 

a  How  far  the  knowledge  of  correspondences  excels  other  knowl- 
edges, n.  4280.  To  the  Ancients  the  chief  of  knowledges  was  that  of 
correspondences,  but  today  this  is  lost,  n.  3021,  3419,4280,4749,  4844, 
4964,  4966,  6004,  7729,  10252.  With  the  people  of  the  East  and  in 
Egypt  the  knowledge  of  correspondences  flourished,  n.  5702,  6692, 
7097,  7779,  9391,  10407. 


S6 


HEAVEN   AND   HELL 


pondence  is,  nothing  can  be  clearly  known  about  the  spir- 
itual world,  nor  about  its  inflow  into  the  natural  world,  nor 
even  as  to  what  the  spiritual  is  relatively  to  the  natural,  nor 
anything  with  clearness  about  the  spirit  of  man,  called  the 
soul,  and  its  operation  into  the  body,  nor  about  man's  state 
after  death,  therefore  it  must  be  told  what  correspondence 
is  and  what  its  nature.  By  this  means  the  way  will  be  pre- 
pared for  what  is  to  follow. 

89.  First,  what  correspondence  is :  the  whole  natural 
world  corresponds  to  the  spiritual  world,  and  not  only  the 
natural  world  in  general,  but  also  in  particulars.  Whatever, 
therefore,  in  the  natural  world  exists  from  the  spiritual  world 
is  called  correspondent.  It  is  to  be  known  that  the  natural 
world  exists  and  subsists  from  the  spiritual  world,  altogether 
as  an  effect  from  its  effecting  cause.  By  the  natural  world 
is  meant  all  that  is  under  the  sun  and  receives  from  it  heat 
and  light,  and  of  that  world  are  all  things  that  subsist  there- 
from. But  by  the  spiritual  world  is  meant  heaven,  and  of 
this  world  are  all  things  that  exist  in  the  heavens. 

90.  Because  man  is  a  heaven  and  also  the  world,  in  least 
form  after  the  image  of  the  greatest  (see  above,  n.  57), 
therefore  in  him  is  both  spiritual  world  and  natural  world. 
His  interiors,  that  are  of  his  mind  and  relate  to  the  under- 
standing and  will,  make  his  spiritual  world ;  and  his  exte- 
riors, that  are  of  his  body  and  relate  to  its  senses  and  ac- 
tions, make  his  natural  world.  Whatever  then  in  his  nat- 
ural world,  that  is,  in  his  body  and  its  senses  and  actions, 
exists  from  his  spiritual  world,  that  is,  from  his  mind  and 
its  understanding  and  will,  is  called  correspondent. 

91.  What  correspondence  is,  can  be  seen  in  man  from 
his  face.  In  a  face  which  has  not  been  taught  to  dissemble, 
all  the  affections  of  the  mind  present  themselves  to  view  in 
natural  form,  as  in  their  type.  From  this  the  face  is  called 
the  index  of  the  soul,  and  in  it  man's  spiritual  world  is  seen 
in  his  natural  world.  In  like  manner  what  is  of  the  under- 
standing is  presented  in  speech,  and  what  is  of  the  will  in 


CORRESPONDENCE  OF  HEAVEN  WITH  MAN    5/ 

the  gestures  of  the  body.  Whatever  effects  then  are  pro- 
duced in  the  body,  whether  in  the  face,  in  speech,  or  m 
gestures,  are  called  correspondences. 

92.  From  this  it  may  also  be  seen  what  the  internal  man 
is  and  what  the  external,  namely,  that  the  internal  is  what 
is  called  the  spiritual  man,  and  the  external  what  is  called 
the  natural  man  ;  likewise  that  the  one  is  distinct  from  the 
other,  as  heaven  from  the  world ;  and  also  that  all  thmgs 
taking  place  and  existing  in  the  external  or  natural  man, 
take  place  and  exist  from  the  internal  or  spiritual  man. 

93  This  much  has  been  said  about  the  correspondence 
of  the  internal  or  spiritual  of  man  with  his  external  or  nat- 
ural ;  but  now  we  must  treat  of  the  correspondence  of  the 
whole  heaven  with  everything  of  man. 

04     It  has  been  shown  that  the  entire  heaven  represents 
one  man,  and  that  it  is  man  in  form,  and  that  it  is  therefore 
•  called  the  Greatest  Man.     It  has  also  been  shown  that  the 
angelic  societies,  of  which  heaven  consists,  ace  accordmgly 
arranged  as  the  members,  organs,  and  viscera  m  man ;  so 
that  some  are  in  the  head,  some  in  the  breast,  some  m  the 
arms,  and  some  in  each  of  their  particulars  (see  above, 
n  59-72).     Thus  the  societies  which  are  m  any  member 
there    correspond  to  the  like  member  in  man  ;  as,  those 
which  are  in  the  head  correspond  to  the  head  m  man, 
those  in  the  breast  to  the  breast  in  man,  those  m  the  arms 
to  the  arms  in  man  ;  and  so  with  the  rest.     From  this  cor- 
respondence man  subsists  ;  for  man  subsists  from  no  other 

source  than  from  heaven. 

95.  That  heaven  is  distinguished  into  two  kmgdoms,  one 
of  which  is  called  the  celestial  kingdom  and  the  other  the 
spiritual  kingdom,  may  be  seen  above  in  its  own  chapter. 
The  celestial  kingdom  in  general  corresponds  to  the  heart 
and  to  all  things  of  the  heart  in  the  whole  body,  and  the 
spiritual  kingdom  to  the  lungs  and  to  all  things  of  the  lungs 
in  the  whole  body.  The  heart  and  lungs  ajso  make  two 
kingdoms  in  man.     The  heart  reigns  in  him  through  the 


58 


HEAVEN  AND  HELL 


arteries  and  veins,  and  the  lungs  through  the  tendinous  and 
motor  fibres,  both  together  in  every  force  and  action.     In 
every  man,  in  his  spiritual  world,  which  is  called  his  spir- 
itual man,  there  are  also  two  kingdoms,  the  one  of  the 
will,  and  the  other  of  the  understanding.     The  will  reigns 
through  the  affections   for   good,  and  the    understanding 
through  the  affections  for  truth.     These  kingdoms  also  cor- 
respond to  the  kingdoms  of  the  heart  and  of  the  lungs  in 
the  body.     In  Hke  manner  in  the  heavens:  the  celestial 
kingdom  is  the  voluntary  part  of  heaven,  and  in  it  the  good 
of  love  reigns ;  and  the  spiritual  kingdom  is  the  intellectual 
part  of  heaven,  and  in  it  truth  reigns.     These  are  what  cor- 
respond to  the  functions  of  the  heart  and  lungs  in  man. 
From  this  correspondence  it  is  that  heart  in  the  Word  sig- 
nifies will,  and  also  the  good  of  love,  and  the  breath  of  the 
Kings,  understanding  and  the  truth  of  faith.     Hence  also  it 
is  that  affections  are  ascribed  to  the  heart,  although  they 
are  not  in  it  nor  from  it.* 

96.  The  correspondence  of  the  two  kingdoms  of  heaven 
with  the  heart  and  lungs  is  the  general  correspondence  of 
heaven  with  man ;  but  there  is  a  more  particular  corre- 
spondence with  each  of  his  members,  organs,  and  viscera, 
the  nature  of  which  shall  also  be  told.  They  who  in  the 
greatest  man,  which  is  heaven,  are  in  the  head,  are  beyond 
others  in  every  good,  being  in  love,  peace,  innocence, 
wisdom,  intelligence,  and  consequent  joy  and  happiness. 

b  The  correspondence  of  the  heart  and  lungs  with  the  Greatest 
Man,  which  is  heaven,  from  experience,  n.  3883-96.  The  heart  cor- 
responds to  those  who  are  in  the  celestial  kingdom,  and  the  lungs  to 
those  who  are  in  the  spiritual  kingdom,  n.  3885-87.  In  heaven  there 
IS  a  pulse,  like  that  of  the  heart,  and  a  respiration,  like  that  of  the 
lungs,  but  interior,  n.  3884,  3885,  3887.  The  pulse  of  the  heart  there 
is  various  according  to  states  of  love,  and  the  respiration  according  to 
states  of  charity  and  faith,  n.  3886,  3887,  3889.  The  heart  in  the  Word 
is  the  will,  thus  from  the  heart  is  from  the  will,  n.  2930,  7542,  8910, 
91 13»  10336.  The  heart  also  in  the  Word  signifies  love,  thus  from  the 
heart  is  from  love,  n.  7542,  9050,  10336. 


CORRESPONDENCE  OF  HEAVEN  WITH  MAN 


59 


These  flow  into  the  head  and  the  things  belonging  to  the 
head  with  man,  and  correspond  to  them.  They  who  in  the 
greatest  man,  or  heaven,  are  in  the  breast,  are  in  the  good 
of  charity  and  faith,  and  also  flow  into  the  breast  of  man, 
and  correspond  to  it.  They  who  in  the  greatest  man,  or 
heaven,  are  in  the  loins  and  the  organs  there  devoted  to 
generation,  are  in  marriage  love.  They  who  are  in  the 
feet,  are  in  the  lowest  good  of  heaven,  which  is  called  na- 
tural spiritual  good.  They  who  are  in  the  arms  and  hands, 
are  in  the  power  of  truth  from  good.  They  who  are  in  the 
eyes,  are  in  understanding.  They  who  are  in  the  ears,  are 
in  hearing  and  obedience.  They  who  are  in  the  nostrils, 
are  in  perception.  They  who  are  in  the  mouth  and  tongue 
are  in  speech  from  understanding  and  perception.  They 
who  are  in  the  kidneys,  are  in  truth  searching,  separating, 
and  chastising.  They  who  are  in  the  liver,  pancreas,  and 
spleen,  are  in  the  various  purification  of  good  and  truth ; 
and  so  on  with  the  rest.  They  flow  into  the  like  things  of 
man  and  correspond  to  them.  The  influx  of  heaven  is 
into  the  functions  and  uses  of  the  members  ;  and  the  uses, 
because  they  are  from  the  spiritual  world,  form  themselves 
by  means  of  such  things  as  are  in  the  natural  world,  and 
thus  present  themselves  in  effect.  Hence  there  is  corre- 
spondence. 

97.  From  this  it  is  that  by  these  same  members,  organs, 
and  viscera,  such  things  are  signified  in  the  Word  ;  for  all 
things  there  are  significant  according  to  correspondences. 
Thus  by  head  is  signified  intelligence  and  wisdom,  by  breast 
charity,  by  loins  marriage  love,  by  arms  and  hands  the 
power  of  truth,  by  feet  what  is  natural,  by  eyes  understand- 
ing, by  nostrils  perception,  by  ears  obedience,  by  kidneys 
the  searching  of  truth,  and  so  onS    Hence  also  it  is  that 

c  The  breast  in  the  Word  signifies  charity,  n.  3934,  10081,  10087. 
The  loins  and  organs  of  generation  signify  marriage  love,  n.  3021,  4280, 
4462,  5050-52.  The  arms  and  hands  signify  the  power  of  truth,  n. 
878,  3091,  4931-37,  6947,  7205.  10019.    The  feet  signify  the  natural, 


6o 


HEAVEN   AND    HELL 


men  commonly  say  of  one  who  is  intelligent  and  wise,  that 
he  has  a  head ;  of  one  who  is  kind,  that  he  is  a  bosom- 
friend  ;  of  one  who  has  clear  perception,  that  he  is  keen- 
scented  ;  of  one  who  is  intelligent,  that  he  is  sharp-sighted  ; 
of  one  who  is  powerful,  that  he  has  long  hands ;  of  one 
who  wills  from  love,  that  it  is  from  the  heart.  These  and 
many  other  things  in  man's  speech  are  from  correspond- 
ence, being  from  the  spiritual  world,  though  man  does  not 
know  it. 

98.  That  there  is  such  a  correspondence  of  all  things  of 
heaven  with  all  things  of  man,  has  been  shown  me  by  much 
experience,  by  so  much  that  I  have  been  made  as  sure  as 
of  what  is  evident  and  beyond  all  question.  But  to  adduce 
all  this  experience  here  is  not  needful,  nor  permissible  on 
account  of  its  abundance.  It  may  be  seen  adduced  in  the 
Arcana  Ccelestia,  where  correspondences,  representations, 
the  influx  of  the  spiritual  world  into  the  natural  world,  and 
the  intercourse  of  the  soul  and  body  are  treated  of '^ 

99.  But  though  all  things  of  man  as  to  his  body  corre- 
spond to  all  things  of  heaven,  yet  man  is  not  an  image  of 
heaven  as  to  external  form,  but  as  to  internal.  For  man's 
interiors  receive  heaven,  and  his  exteriors  receive  the  world. 

n.  2162,  3147,  3761,  3986,  4280,  4938-52.  The  eye  signifies  under- 
standing, n.  2701,  4403-21,  4523-34,  6923,  9051,  10569.  The  nostrils 
signify  perception,  n.  3577,  4624,  4625,  4748,  5621,  8286,  10054,  10292. 
The  ears  signify  obedience,  n.  2542,  3869,  4523,  4653,  5017,  7216, 
8361,8990,9311,  9397,  10061.  The  reins  signify  the  searching  and 
chastising  of  truth,  n.  5380-86,  10032. 

d  The  correspondence  of  all  the  members  of  the  body  with  the 
Greatest  Man,  or  heaven,  in  general  and  in  particular,  from  experience, 
n.  3021,  3624-48,  374i-50»  3883-95»  4039-54»  4218-27,  4318-30, 
4403-20,  4523-33.  4622-33,  4652-59,  4791-4805,  4931-52,  5050-61, 
5171-89,  5377-96,  5552-73,  5711-26,  10030.  The  influx  of  the  spirit- 
ual world  into  the  natural  world,  or  of  heaven  into  the  world,  and  the 
influx  of  the  soul  into  all  things  of  the  body,  from  experience,  n.  6053- 
58,  6189-6214,  6307-26,  6466-95,  6598-6626.     The  intercourse  of  the 

soul  and  body,  from  experience,  n.  6053-58,  61 89-62 14,  6307-26, 
6466-95,  6598-6626. 


CORRESPONDENCE  OF  HEAVEN  WITH  MAN 


61 


As  far  therefore  as  his  interiors  receive  heaven,  so  far  man 
as  to  them  is  heaven  in  least  form  after  the  image  of  the 
greatest.  But  as  far  as  his  interiors  do  not  receive  heaven, 
so  far  he  is  not  heaven  and  an  image  of  the  greatest.  And 
yet  his  exteriors,  which  receive  the  world,  may  be  in  form 
accordmg  to  the  order  of  the  world,  and  thus  in  varied 
beauty.  For  outward  beauty,  of  the  body,  has  its  cause 
from  parents,  and  from  formation  in  the  womb,  and  is  after- 
ward preserved  by  common  influx  from  the  world.  Hence 
it  is  that  the  natural  form  of  man  differs  gready  from  the 
form  of  his  spiritual  man.  It  has  sometimes  been  shown 
me  what  was  the  form  of  a  man's  spirit,  and  it  was  seen 
that  in  some  who  were  comely  and  beautiful  in  appearance, 
the  spirit  was  deformed,  black,  and  monstrous,  so  that  you 
would  call  it  an  image  of  hell,  not  of  heaven ;  while  in 
some  not  beautiful  in  outward  form,  the  spirit  was  well 
formed,  fair,  and  angelic.  And  after  death  man's  spirit 
appears  such  as  it  had  been  in  the  body,  when  it  lived  in 

it  in  the  world. 

100.  Correspondence,  however,  extends  more  widely  than 
to  man,  for  there  is  a  correspondence  of  the  heavens  with 
one  another.  To  the  third  or  inmost  heaven  corresponds 
the  second  or  middle  heaven,  and  to  the  second  or  middle 
heaven  corresponds  the  first  or  lowest  heaven,  which  also 
corresponds  to  the  bodily  forms  in  man,  called  his  mem- 
bers, organs,  and  viscera.  Thus  it  is  the  corporeal  part  of 
man  in  which  heaven  finally  terminates,  and  on  which  as 
on  its  base  it  stands.  But  this  arcanum  will  be  more  fully 
unfolded  elsewhere. 

101.  Especially  is  it  to  be  known  that  all  correspondence 
with  heaven  is  with  the  Lord's  Divine  Human,  since  from 
Him  is  heaven,  and  He  is  heaven,  as  has  been  shown  in  the 
previous  chapters.  For  unless  the  Divine  Human  flowed 
into  all  things  of  heaven,  and  according  to  correspondences 
into  all  things  of  the  world,  there  would  be  no  angel  nor 
man.     From  this  again  it  is  manifest  why  the  Lord  became 


62 


HEAVEN    AND    HELL 


Man  and  clothed  His  Divine  with  the  Human  from  first  to 
last  —  that  it  was  because  the  Divine  Human  from  which 
was  heaven  before  the  Lord's  coming,  no  longer  sufficed 
for  sustaining  all  things,  since  man,  the  basis  of  the  heavens, 
had  subverted  and  destroyed  order.  What  the  Divine  Hu- 
man was  before  the  Lord's  coming,  and  what  was  then  the 
condition  of  heaven,  may  be  seen  in  the  extracts  appended 
to  the  preceding  chapter. 

1 02.  Angels  are  amazed  when  they  hear  that  there  are 
men  who  attribute  all  things  to  nature  and  nothing  to  the 
Divine,  and  who  believe  that  their  body,  into  which  so 
many  wonders  of  heaven  are  collected,  has  been  produced 
from  nature.  Still  more  are  they  amazed  that  the  rational 
part  of  man  is  believed  to  be  from  nature,  when  yet,  if  men 
will  but  lift  their  minds  a  little,  they  can  see  that  such  things 
are  from  the  Divine,  and  not  from  nature ;  and  that  nature 
has  been  created  only  that  it  may  clothe  the  spiritual  and, 
as  a  correspondent,  present  it  in  the  ultimate  of  order.  But 
such  men  they  liken  to  owls,  which  see  in  darkness  and  not 
in  light. 


THERE    IS    A    CORRESPONDENCE    OF    HEAVEN    WITH 
ALL    THINGS    OF    THE    EARTH. 

103.  What  correspondence  is,  has  been  shown  in  the 
preceding  chapter,  and  also  that  all  and  each  of  the  things 
of  the  animal  body  are  correspondences.  It  now  follows 
in  order  to  show  that  all  things  of  the  earth,  and  in  general 
all  things  of  the  world,  are  correspondences. 

104.  All  things  of  the  earth  are  distinguished  into  three 
kinds,  called  kingdoms,  namely,  the  animal  kingdom,  the 
vegetable  kingdom,  and  the  mineral  kingdom.  The  things 
of  the  animal  kingdom  are  correspondences  in  the  first 
degree,  because  they  live  ;  the  things  of  the  vegetable  king- 
dom are  correspondences  in  the  second  degree,  because 


CORRESPONDENCE    OF    HEAVEN    WITH    EARTH 


63 


they  only  grow ;  the  things  of  the  mineral  kingdom  are 
correspondences  in  the  third  degree,  because  they  neither 
live  nor  grow.  Correspondences  in  the  animal  kingdom 
are  living  things  of  various  kinds,  as  well  those  that  walk 
and  creep  on  the  ground  as  those  that  fly  in  the  air,  which 
need  not  be  specially  named,  as  they  are  well  known. 
Correspondences  in  the  vegetable  kingdom  are  all  things 
that  grow  and  increase  in  gardens,  forests,  fields,  and  mead- 
ows, which  also  need  not  be  named,  because  they  are  well 
known.  Correspondences  in  the  mineral  kingdom  are  met- 
als more  and  less  noble,  stones  precious  and  not  precious, 
earths  of  various  kinds,  and  also  the  waters.  Besides  these 
things,  those  also  are  correspondences  which  are  prepared 
from  them  for  service  by  human  industry,  as  foods  of  every 
kind,  clothing,  dwellings  and  other  buildings,  with  many 
other  things. 

105.  The  things  above  the  earth,  as  the  sun,  moon,  and 
stars,  and  also  those  in  the  atmosphere,  as  clouds,  mists, 
rain,  thunder,  and  lightning,  are  likewise  correspondences. 
What  proceed  from  the  sun,  his  presence  and  absence,  as 
light  and  shade,  heat  and  cold,  are  also  correspondences ; 
and  so,  too,  what  follow  thcefrom,  as  the  seasons  of  the 
year,  spring,  summer,  autumn,  and  winter ;  and  the  times 
of  day,  morning,  noon,  evening,  and  night. 

106.  In  a  word,  all  things  that  exist  in  nature,  from  the 
least  to  the  greatest,  are  correspondences.'^  That  they  are 
correspondences  is  because  the  natural  world  with  all  things 
in  it,  exists  and  subsists  from  the  spiritual  world,  and  both 
worlds  from  the  Divine.     It  is  said  also  **  subsists  "  because 


a  All  things  in  the  world  and  its  three  kingdoms  correspond  to 
heavenly  things  in  heaven,  or  things  in  the  natural  world  to  things  in 
the  spiritual,  n.  1632,  188 1,  2758,  2760-63,  2987-3003,  3213-27,  3483, 
3624-49,  4044,  4053.  4"6,  4366,  4939,  51 16,  5377,  5428,  5477,  9280. 
By  correspondences  the  natural  world  is  conjoined  to  the  spiritual 
world,  n.  8615.  Hence  all  nature  is  a  theatre  representative  of  the 
Lord's  kingdom,  n.  2758,  2999,  3000,  3483,  4938,  4939,  884S,  9280. 


64 


HEAVEN  AND  HELL 


everything  subsists  from  that  from  which  it  exists,  subsist- 
ence being  perpetual  existence,  and  because  nothing  can 
subsist  from  itself,  but  from  what  is  prior  to  itself,  thus  from 
the  First,  from  which,  therefore,  if  it  be  separated,  it  per- 
ishes and  vanishes  altogether. 

107.  All  that  is  correspondent  which  exists  and  subsists 
in  nature  from  Divine  order.  The  Divine  good  which  pro- 
ceeds from  the  Lord  makes  Divine  order.  It  begins  from 
Him,  proceeds  from  Him  through  the  heavens  successively 
into  the  world,  and  is  there  terminated  in  ultimates,  where 
the  things  which  are  according  to  order  are  correspond- 
ences. According  to  order  are  all  things  which  are  good 
and  perfect  for  use,  every  good  thing  being  good  according 
to  use,  while  the  form  has  reference  to  truth,  truth  being 
the  form  of  good.  Hence  it  is  that  all  things  in  the  whole 
world  and  in  the  nature  of  the  world,  which  are  in  Divine 
order,  have  reference  to  good  and  truth.'^ 

108.  That  all  things  in  the  world  exist  from  the  Divine 
and  are  clothed  with  such  forms  in  nature  as  enable  them 
to  be  there  and  to  perform  use,  and  thus  to  correspond, 
is  manifestly  evident  from  the  various  things  seen  in  both 
the  animal  and  the  vegetable  kingdoms.  In  both  are  things 
that  may  be  seen,  by  any  one  who  thinks  interiorly,  to  be 
from  heaven.  For  illustration  a  few  things  out  of  the 
countless  number  may  be  mentioned,  and  first  from  the  ani- 
mal kingdom.  What  knowledge  is  as  it  were  implanted  in 
every  animal,  is  known  to  many.  Bees  know  how  to  gather 
honey  from  flowers,  to  build  cells  of  wax,  in  which  to  store 
away  their  honey,  and  so  to  provide  food  for  themselves  and 
their  families  even  for  the  coming  winter.  Their  queen  lays 
eggs,  the  rest  take  care  of  them  and  cover  them,  that  a  new 
race  may  be  born.     They  live  under  a  sort  of  government, 

h  All  things  in  the  universe,  as  well  in  heaven  as  in  the  world,  that 
are  according  to  order,  have  relation  to  good  and  truth,  n.  2451,  3166, 
4390,4409,  5232,  7256,  10122;  and  to  the  conjunction  of  both,  in 
order  to  be  anything,  n.  10555. 


CORRESPONDENCE  OF  HEAVEN  WITH  EARTH 


65 


which  all  know  from  instinct.  They  preserve  the  working 
bees  and  cast  out  the  drones,  depriving  them  of  their 
wings ;  besides  many  other  wonderful  thmgs  implanted  in 
them  from  heaven  for  the  sake  of  their  use,  their  wax  every- 
where serving  the  human  race  for  candles,  and  their  honey 
for  adding  sweetness  to  food. 

What  wonders  do  we  see  with  worms,  the  vilest  creatures 
in  the  animal  kingdom  !  They  know  how  to  get  nourish- 
ment from  the  juice  of  their  proper  leaves,  and  afterward 
at  the  appointed  time  to  invest  themselves  with  a  covering, 
entering  as  it  were  into  a  womb,  and  so  to  hatch  out  an 
offspring  of  their  own  kind.  Some  are  first  turned  into 
nymphs  and  chrysalids,  spinning  threads  about  themselves ; 
and  after  the  task  is  done  they  come  out  clad  with  a  body 
of  different  form,  now  furnished  with  wings,  so  that  they 
fly  in  the  air  as  in  their  heaven,  and  pair  together  and  lay 
eggs  and  provide  for  their  posterity.  Besides  these  in  par- 
ticular, all  creatures  in  general  that  fly  in  the  air  know  the 
proper  food  for  their  nourishment,  and  not  only  what  it  is, 
but  where  to  find  it;  they  know  how  to  build  nests  fot 
themselves,  one  kind  in  one  way  and  another  in  another 
way ;  to  lay  their  eggs  in  the  nests,  to  sit  upon  them,  to 
hatch  their  young  and  feed  them,  and  to  turn  them  out 
from  their  home  when  they  are  able  to  shift  for  themselves. 
They  know  too  their  enemies  that  they  must  avoid  and  their 
friends  with  whom  they  may  associate,  and  this  from  earliest 
infancy  —  not  to  speak  of  the  wonderful  things  in  the  eggs 
themselves,  in  which  all  things  lie  ready  in  their  order  for 
the  formation  and  nourishment  of  the  chick  —  as  well  as 
innumerable  other  things. 

Who  that  thinks  from  any  wisdom  of  reason  will  ever 
say  that  these  things  are  from  any  other  source  than  from 
the  spiritual  world,  which  the  natural  world  serves  for  cloth- 
ing what  is  from  it  with  a  body,  or  for  presenting  in  effect 
what  is  spiritual  in  its  cause?  The  reason  that  the  animals 
of  the  earth  and  the  birds  of  the  air  are  born  into  all  that 


/ 


66 


HEAVEN    AND    HELL 


knowledge,  and  not  man,  who  is  yet  of  much  more  value 
than  they,  is  because  the  animals  are  in  the  order  of  their 
life,  nor  have  they  been  able  to  destroy  what  is  in  them 
from  the  spiritual  world,  since  they  have  no  rational  faculty. 
Man,  on  the  other  hand,  who  thinks  from  the  spiritual 
world,  because  he  has  perverted  what  is  in  him  from  that 
world  by  a  life  contrary  to  order,  which  his  rational  faculty 
has  favored,  must  needs  be  born  into  mere  ignorance  and 
afterwards  led  back  by  Divine  means  into  the  order  of 
heaven. 

109.    How  the  things  in  the  vegetable  kingdom   corre- 
spond, may  be  evident  from  many  things,  as  that  little  seeds 
grow  into  trees,  put  forth  leaves,  produce  flowers,  and  then 
fruit,  in  which  again  they  develop  seeds ;  and  that  these 
things  take  place  successively  and  exist  together  in  such 
admirable  order  as  cannot  be  described  in  few  words.     Vol- 
umes may  be  filled  and  yet  there  will  be  still  deeper  arcana, 
relating  more  closely  to  their  uses,  which  cannot  be  ex- 
hausted by  science.     Since  these  things  also  are  from  the 
spiritual  world,  or  heaven,  which  is  in  the  form  of  man,  as 
has  been  shown  above  in  its  own  chapter,  hence  all  the  par- 
ticulars in  this  kingdom,  also,  have  a  certain  relation  to 
such  things  as  are  in  man,  as  indeed  is  known  to  some  in 
the  learned  world.     That  all  things   in  this  4cingdom  are 
also  correspondences,  has  been  made  manifest  to  me  by 
much  experience ;    for  very  often  when   I   have  been   in 
gardens  and  have  been  looking  at   trees,   fruits,  flowers, 
and  vegetables,  I  have  observed  their  correspondences  in 
heaven  and  have  spoken  with  those  with  whom  I  saw  them, 
and  have  been  instructed  whence  they  were  and  what  was 

their  quality. 

no.  To  know,  however,  the  spiritual  things  in  heaven 
to  which  the  natural  things  in  the  world  correspond,  is 
given  to  no  one  at  this  day,  unless  from  heaven,  since  the 
knowledge  of  correspondences  is  now  wholly  lost.  But 
the  nature  of  the  correspondence  of  spiritual  things  with 


CORRESPONDENCE  OF  HEAVEN  WITH  EARTH    6/ 

natural,  I  would  illustrate  by  some  examples.  The  animals 
of  the  earth  correspond  in  general  to  aflections,  mild  and 
useful  animals  to  good  affections,  fierce  and  useless  ones  to 
evil  affections.  In  particular,  cattle  and  their  young  corre- 
spond to  the  affections  of  the  natural  mind,  sheep  and 
lambs  to  the  affections  of  the  spiritual  mind ;  but  birds 
correspond,  according  to  their  species,  to  the  intellectual 
things  of  both  spiritual  and  natural  mind.^  Hence  it  is 
that  various  animals,  cows  and  oxen,  calves,  rams,  sheep, 
he-goats  and  she-goats,  he-lambs  and  she-lambs,  as  also 
pigeons  and  turtle-doves,  were  accepted  for  holy  use  in  the 
Israelitish  Church,  which  was  a  representative  church,  and 
sacrifices  and  burnt-offerings  were  made  of  them.  For  in 
that  use  they  corresponded  to  spiritual  things  which  were 
understood  in  heaven  in  accordance  with  their  correspond- 
ence. That  animals,  indeed,  according  to  their  kinds  and 
species,  are  affections,  is  because  they  live  ;  and  the  life  of 
each  one  is  from  no  other  source  than  from  affection  and 
according  to  it.  Hence  there  is  inborn  in  every  animal 
the  knowledge  belonging  to  his  life's  affection.  Man  also 
is  like  animals  as  to  his  natural  man,  and  is  therefore  com- 
pared to  them  in  common  speech,  as,  if  gentle  he  is  called 
a  sheep  or  lamb,  if  fierce,  a  bear  or  wolf,  if  cunning,  a  fox 
or  serpent,  and  so  on. 

III.   There  is  a  similar  correspondence  with  the  things 
in  the  vegetable  kingdom.     A  garden  in  general  corresponds 

c  Animals  from  correspondence  signify  affections,  mild  and  useful 
animals  good  affections,  fierce  and  useless  ones  evil  affections,  n.41,  46, 
142,  143,246,714,  716,  719,  2179,  2180,  3519,  9280;  illustrated  by 
experience  from  the  spiritual  world,  n.  3218,  5198,  9090.  Influx  of  the 
spiritual  world  into  the  lives  of  animals,  n.  1633,  3646.  (  attle  and 
their  young  from  correspondence  signify  affections  of  the  natural  mmd, 
n.  2180,  2566,  9391,  10132,  10407.  What  sheep  signify,  n.  4169! 
4809;  and  lambs,  n.  3994,  10 132.  Flying  creatures  signify  intellectual 
things,  n.  40,  745,  776,  778,  866,  988,  991,  5149,  7441 ;  with  variety 
according  to  their  kinds  and  species,  from  experience  from  the  spiritual 
world,  n.  3219. 


68 


HEAVEN  AND  HELL 


to  heaven  as  to  intelligence  and  wisdom,  and  for  this  reason 
heaven  is  called  the  garden  of  God  and  paradise,*^  and  also 
by  man  the  heavenly  paradise.     Trees  correspond,  accord- 
ing to  their  species,  to  the  perceptions  and  knowledges  of 
good  and  truth,  from  which  are  intelligence  and  wisdom. 
On  this  account  the  ancients,  who  were  acquainted  with 
correspondences,   held   their  sacred  worship  in  groves.' 
Hence  also  it  is  that  in  the  Word  trees  are  so  often  men- 
tioned, and  heaven,  the  church,  and  man  are  compared  to 
them,  as  to  the  vine,  the  olive,  the  cedar,  and  others,  and 
their  good  works  to  fruits.     The  food  also  derived  from 
them,  and  especially  from  the  seed-harvests  of  the  field, 
corresponds  to  affections  for  good  and  truth,  because  these 
nourish  spiritual  life,  as  food  of  the  earth  nourishes  natural 
life./  Bread  from  grain,  in  general,  corresponds  to  affection 
for  all  good,  because  it  above  all  else  sustains  life,  and  be- 
cause it  stands  for  all  food.     On  account  of  this  corre- 
spondence, too,  the  Lord  calls  Himself  the  bread  of  life ; 
and  loaves  of  bread  were   in  holy  use  in  the   Israelitish 
Church,  being  placed  on  the  table  in  the  tabernacle  and 
called  the  bread  of  presence ;  and  all  the  Divine  worship 
which  was  performed  by  sacrifices  and  burnt-offerings  was 
called  bread.    On  account  of  this  correspondence,  also,  the 
most  holy  thing  of  worship  in  the  Christian  Church  is  the 
Holy  Supper,  in  which  bread  is  given  and  wine.^    From 

d  A  garden  and  a  paradise  from  correspondence  signify  intelligence 
and  wisdom,  n.  lOO,  io8i  from  experience,  n.  3220.  All  thmgs  which 
have  correspondence  have  that  signification  in  the  Word,  n.  2896,  2987, 
2989,  2990,  2991,  3002,  3225. 

e  Trees  signify  perceptions  and  knowledges,  n.  103,  2163,  2682, 
2722,  2972,  7692.  For  this  reason  the  Ancients  held  Divine  worship 
in  groves  under  trees  according  to  their  correspondence,  n.  2722,  4552- 
Influx  of  heaven  into  subjects  of  the  vegetable  kingdom,  as  into  trees 

and  plants,  n.  3648. 

/  Foods  from  correspondence  signify  such  things  as  nourish  spiritual 
life,  31 14,  4459,  4792,  4976,  5147.  5293,  5340.  5342,  5410,  5426,  5576, 
5582,  5588,  5655,  5915,  6277,  8562,  9003. 

g    Bread  signifies  every  good  which  nourishes  the  spiritual  life  of 


CORRESPONDENCE    OF    HEAVEN    WITH    EARTH        69 

these  few  examples  it  may  be  evident  what  is  the  nature  of 
correspondence. 

112.  How  conjunction  of  heaven  with  the  world  is 
effected  by  means  of  correspondences  shall  also  be  told 
in  few  words.  The  Lord's  kingdom  is  a  kingdom  of  ends, 
which  are  uses ;  or,  what  is  the  same  thing,  a  kingdom  of 
uses  which  are  ends.  For  this  reason  the  universe  has  been 
created  and  formed  by  the  Divine  in  such  manner  that  uses 
may  be  everywhere  so  clothed  as  to  be  presented  in  act,  or 
in  effect,  first  in  heaven  and  afterward  in  the  world,  thus 
through  degrees  and  by  succession  even  to  the  ultimate 
things  of  nature.  From  this  it  is  manifest  that  the  corre- 
spondence of  natural  things  with  spiritual,  or  of  the  world 
with  heaven,  is  through  uses,  and  that  uses  conjoin  them  ; 
and  that  the  forms  with  which  uses  are  clothed,  are  so  far 
correspondences,  and  so  far  conjunctions,  as  they  are  forms 
of  the  uses.  In  nature,  in  its  three-fold  kingdom,  all  things 
that  exist  according  to  order,  are  forms  of  uses,  or  effects 
formed  from  use  for  use ;  and  therefore  the  things  in  na- 
ture are  correspondences.  But  with  man,  as  far  as  he  lives 
according  to  Divine  order,  thus  as  far  as  he  is  in  love  to 
the  Lord  and  in  charity  toward  the  neighbor,  so  far  his 
acts  are  uses  in  form  and  are  correspondences,  by  which  he 
fs  conjoined  to  heaven.  To  love  the  Lord  and  the  neigh- 
bor IS  in  general  to  perform  uses.-'* 


^an,  n.  2165.  2177,  3478,  3735,  3813,4211.4217,4735,4976,9323, 
9545,  10686.  Such  was  the  signification  of  the  loaves  that  were  on  the 
table  in  the  tabernacle,  n.  3478,  9545.  Sacrifices  in  general  were  called 
bread,  n.  2165.  Bread  includes  all  food,  n.  2165;  and  thus  signifies 
all  heavenly  and  spiritual  food,  11.276,  680,2165,  2177,3478,6118, 
8410. 

A  Every  good  has  its  delight  from  use  and  according  to  use,  and 
also  its  quality;  hence  such  as  the  use  is,  such  is  the  good,  n.  3049, 
4984,  7038.  Angelic  life  consists  in  the  goods  of  luve  and  charity, 
thus  in  performing  uses,  n.  454.  By  the  Lord,  and  hence  by  angels, 
only  ends,  which  are  uses,  are  looked  at  in  man,  n.  1 31 7,  1645,  5854. 
The  Lord's  kingdom  is  a  kingdom  of  uses,  thus  of  ends,  n.  454,  696, 


70 


HEAVEN    AND    HELL 


Further  it  should  be  known  that  man  is  the  means  by 
which  the  natural  world  is  conjoined  with  the  spiritual,  or 
that  he  is  the  medium  of  conjunction.  For  in  him  are  both 
natural  and  spiritual  world  (see  above  n.  57)  ;  and  for  this 
reason,  as  far  as  he  is  spiritual  he  is  a  medium  of  conjunc- 
tion, but  as  far  as  he  is  natural  and  not  spiritual  he  is  not  a 
medium  of  conjunction.  Still  there  continues  without  the 
mediumship  of  man  a  Divine  influx  into  the  world,  and 
also  into  the  things  of  the  world  in  man,  but  not  into  his 
rational  faculty. 

113.  As  all  things  in  accordance  with  Divine  order  cor- 
respond to  heaven,  so  all  things  contrary  to  Divine  order 
correspond  to  hell.  The  things  that  correspond  to  heaven 
all  have  reference  to  good  and  truth,  but  those  that  corre- 
spond to  hell  have  reference  to  evil  and  falsity. 

114.  Something  is  now  to  be  said  about  the  knowledge 
of  correspondences  and  its  use.  It  was  said  above  that  the 
spiritual  world,  which  is  heaven,  is  conjoined  to  the  natural 
world  by  means  of  correspondences ;  and  hence  by  means 
of  correspondences  there  is  given  to  man  communication 
with  heaven.  For  the  angels  of  heaven  do  not,  like  man, 
think  from  natural  things.  Consequently,  when  man  is  in 
a  knowledge  of  correspondences,  he  can  be  in  company 
with  angels  as  to  the  thoughts  of  his  mind,  and  so  be  con- 
joined to  them  as  to  his  spiritual  or  internal  man.  In 
order  that  there  might  be  conjunction  of  heaven  with  man, 
the  Word  was  written  wholly  by  correspondences,  all  and 

1 103,  3645,  4054,  7038.  To  serve  the  Lord  is  to  perform  uses,  n. 
7038.  All  and  each  of  the  things  in  man  have  been  formed  for  use, 
n.  3565,  4104,  5189,  9297;  and  from  use,  so  that  use  is  prior  to  the 
organic  forms  in  man  through  which  use  is  performed,  because  use  is 
from  the  inflowing  of  the  Lord  through  heaven,  n.  4223,  4926.  Man's 
interiors,  that  are  of  his  mind,  when  he  grows  to  maturity,  are  formed 
also  from  use  and  for  use,  n.  1964,  6815,  9297.  Hence  man  is  such  as 
are  the  uses  with  him,  n.  1568,  3570,  4054,  6571,  6935,  6938,  10284. 
Uses  are  the  ends  for  the  sake  of  which  [all  is  done],  n.  3565,  4054, 
4104,  6815.     Use  is  the  first  and  the  last,  thus  the  all  of  man,  n.  1964. 


CORRESPONDENCE  OF  HEAVEN  WITH  EARTH   7I 

each  of  the  things  in  it  being  correspondent,*"  And  so  if 
man  were  in  a  knowledge  of  correspondences,  he  would 
understand  the  Word  as  to  its  spiritual  sense,  and  from  this 
there  would  be  given  him  to  know  arcana  of  which  he 
sees  nothing  in  the  sense  of  the  letter.  For  in  the  Word 
there  is  a  literal  sense  and  there  is  a  spiritual  sense.  The 
literal  sense  consists  of  such  things  as  are  in  the  world,  but 
the  spiritual  sense  of  such  things  as  are  in  heaven  ;  and  be- 
cause the  conjunction  of  heaven  with  the  world  is  by  cor- 
respondences, therefore  such  a  Word  was  given  in  which 
everything,  even  to  an  iota,  has  its  correspondence.^ 

115.  I  have  been  instructed  from  heaven  that  the  most 
ancient  men  on  our  earth,  who  were  celestial  men,  thought 
from  correspondences  themselves,  and  the  natural  things 
of  the  world  before  their  eyes  served  them  for  means  of 
thinking  in  this  way ;  and  being  such,  they  were  in  fellow- 
ship with  angels  and  spoke  with  them.  Thus  through  them 
heaven  was  conjoined  to  the  world,  and  from  this  that  time 
was  called  the  golden  age,  of  which  ancient  writers  say  that 
the  inhabitants  of  heaven  dwelt  with  men  and  associated 
with  them  as  friends  with  friends.  But  after  their  times 
those  succeeded  who  thought,  not  from  correspondences 
themselves,  but  from  a  knowledge  of  correspondences,  and 
then,  too,  there  was  conjunction  of  heaven  with  man,  but 
not  so  intimate.  Their  time  is  what  is  called  the  silver  age. 
Afterward  those  succeeded  who  indeed  knew  correspond- 
ences, but  did  not  think  from  this  knowledge,  because  they 
were  in  natural  good  and  not,  like  those  before  them,  in 
spiritual  good.  Their  time  was  called  the  copper  age. 
After  this  man  became  successively  external  and  at  length 
corporeal,  and  then  the  knowledge  of  correspondences  was 

«  The  Word  is  written  wholly  by  correspondences,  n.  8615.  By  the 
Word  man  has  conjunction  with  heaven,  n.  2899,  6943,  9396,  9400, 
9401,  10375,  10452. 

*  The  spiritual  sense  of  the  Word  is  treated  of  in  the  little  work  on 
The  White  Horse  spoken  of  in  the  Apocalypse. 


72 


HEAVEN    AND    HELL 


wholly  lost  and  with  it  acquaintance  with  heaven  and  with 
many  things  of  heaven.  That  those  ages  were  named  from 
gold,  silver,  and  copper,  was  also  from  correspondence,  ^ 
since  from  correspondence  gold  signifies  celestial  good  m 
which  were  the  most  ancient  people,  silver  spiritual  good 
in  which  were  the  ancient  people  who  succeeded,  and  cop- 
per natural  good  in  which  were  their  next  posterity.  But 
iron,  from  which  the  last  age  takes  its  name,  signifies  hard 
truth  without  good. 


\ 


THE   SUN    IN    HEAVEN. 

1 1 6.  In  heaven  the  sun  of  the  world  does  not  appear, 
nor  anything  from  that  sun,  because  it  is  all  natural.  Na- 
ture in  fact  has  its  beginning  from  this  sun,  and  whatever 
is  produced  by  means  of  it  is  called  natural.  But  what  is 
spiritual,  in  which  heaven  is,  is  above  nature  and  wholly 
distinct  from  what  is  natural ;  nor  do  the  two  communicate 
except  by  correspondences.  The  nature  of  the  distinction 
between  them  may  be  understood  from  what  has  been  al- 
ready said  about  degrees  (n.  38),  and  the  nature  of  the 
communication  from  what  has  been  said  in  the  two  preced- 
mg  chapters  about  correspondences. 

117.  But  though  the  sun  of  the  world  does  not  appear 
in  heaven,  nor  anything  from  that  sun,  yet  there  is  a  sun 
there,  light  and  heat  and  all  things  as  in  the  world,  with  in- 
numerable more,  but  not  from  the  same  origin;  for  the 
things  in  heaven  are  spiritual,  and  the  things  in  the  world 
are  natural.  The  Sun  of  heaven  is  the  Lord,  the  light  there 
is  Divine  truth,  and  the  heat  is  Divine  good,  which  proceed 

/  Gold  from  correspondence  signifies  celestial  good,  n.  113,  155 1, 
1552,  5658,  6914,  6917,  9510.  9874.  9881.  Silver  signifies  spiritual 
good,  or  truth  from  celestial  origin,  n.  1551,  1552,  2954,  5658.  Copper 
signifies  natural  good,  n.  425,  1551 .  Iron  signifies  truth  in  the  ultimate 
of  order,  n.  425,  426. 


THE    SUN    IN   HEAVEN 


73 


from  the  Lord  as  a  Sun.  From  this  origin  are  all  things 
that  exist  and  are  seen  in  the  heavens.  But  of  the  light 
and  heat  and  things  existing  from  them  in  heaven,  we  shall 
speak  in  the  following  chapters  —  in  this  chapter  only  of 
the  Sun.  That  in  heaven  the  Lord  is  seen  as  the  Sun,  is 
because  He  is  Divine  Love,  from  which  all  spiritual  things 
exist,  and  by  means  of  the  sun  of  the  world  all  natural 
things.     This  Love  is  what  shines  as  the  Sun. 

118.  That  the  Lord  is  actually  seen  in  heaven  as  the 
Sun,  has  not  only  been  told  me  by  angels,  but  has  also  been 
given  me  at  times  to  see.  What,  then,  I  have  heard  and 
seen  of  the  Lord  as  the  Sun,  I  would  here  describe  in  few 
words.  The  Lord  is  seen  as  the  Sun,  not  in  heaven,  but 
high  above  the  heavens  ;  and  not  directly  over  head,  or  in 
the  zenith,  but  before  the  face  of  the  angels,  in  middle  al- 
titude, in  two  distinct  places,  one  before  the  right  eye  and 
the  other  before  the  left  eye,  at  a  marked  distance.  Before 
the  right  eye  He  appears  just  like  a  sun,  in  fieriness  and 
magnitude  like  the  sun  of  the  world.  But  before  the  left 
eye  He  appears,  not  as  a  sun,  but  as  a  moon,  in  magni- 
tude and  whiteness  like  the  moon  of  our  earth,  but  with 
more  splendor  and  surrounded  with  as  it  were  several  little 
moons,  of  similar  whiteness  and  splendor.  That  the  Lord 
is  seen  in  two  places  with  such  difference,  is  because  He 
is  seen  by  every  one  according  as  He  is  received  by  him, 
thus  in  one  manner  by  those  who  receive  Him  with  the 
good  of  love,  and  in  another  by  those  who  receive  Him 
with  the  good  of  faith.  By  those  who  receive  Him  with  the 
good  of  love,  He  is  seen  as  a  sun,  fiery  and  flamy  accord- 
ing to  the  reception.  These  are  in  His  celestial  kingdom. 
But  by  those  who  receive  Him  with  the  good  of  faith,  He  is 
seen  as  a  moon,  white  and  beaming  according  to  the  re- 
ception.   These  are  in  His  spiritual  kingdom.'^    The  reason 

a  The  Lord  is  seen  in  heaven  as  the  Sun,  and  is  the  Sun  of  heaven, 
"•  >053»  3636,  3643,  4060.  The  Lord  is  seen  as  the  Sun  by  those  who 
are  in  His  celestial  kingdom,  where  love  to  Him  reigns,  and  as  the 


74 


HEAVEN  AND  HELL 


is  that  the  good  of  love  corresponds  to  fire,  and  hence  fire 
in  the  spiritual  sense  is  love  ;  and  the  good  of  faith  corre- 
sponds to  light,  and  light  also  in  the  spiritual  sense  is 
faith.<^  That  the  Lord  appears  before  the  eyes  is  because 
the  interiors,  which  are  of  the  mind,  see  through  the  eyes, 
from  the  good  of  love  through  the  right  eye,  and  from  the 
good  of  faith  through  the  left  eye;<^  for  all  things  at  the 
right  with  an  angel,  and  also  with  man,  correspond  to  good 
from  which  is  truth  ;  and  all  at  the  left  to  truth  which  is 
from  good.^  The  good  of  faith  is  in  its  essence  truth  from 
good. 

1 19.  From  this  it  is  that  in  the  Word  the  Lord  as  to  love 
is  compared  to  the  sun,  and  as  to  faith  to  the  moon ;  and 
also  that  love  from  the  Lord  to  the  Lord  is  signified  by  the 
sun,  and  faith  from  the  Lord  in  the  Lord  is  signified  by 
the  moon,  as  in  the  following  passages :  The  light  of  the 
moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the  sun 
shall  be  sevenfold,  as  the  light  of  seven  days  (Isa.  xxx.  26). 
And  when  I  shall  extinguish  thee,  I  will  cover  the  heavens 
and  make  the  stars  thereof  dark  ;  I  will  cover  the  sun  with 

Moon  by  those  who  are  in  His  spiritual  kingdom,  where  charity  to  the 
neighbor  and  faith  reign,  n.  1521,  1529-31,  1837,  4696.  The  Lord  is 
seen  as  the  Sun  at  a  middle  altitude  before  the  right  eye,  and  as  the 
Moon  before  the  left  eye,  n.  1053,  1521,  1529-31,  3636,  3643,  4321, 
5097,  7078,  7083,  7173,  7270,  8812,  10809.  The  Lord  has  been  seen 
as  the  Sun  and  as  the  Moon,  n.  1531,  7173.  The  Lord's  Divine  Itself 
is  far  above  His  Divine  in  heaven,  n.  7270,  8760. 

b  Fire  in  the  Word  signifies  love  in  either  sense,  n.  934,  4906,  5215. 
Holy  or  heavenly  tire  signifies  the  Divine  Love,  934,  6314,  6S32;  in- 
fernal fire  the  love  of  self  and  the  world  and  every  lust  of  those  loves, 
n.  i86i,  5071,  6314,  6832,  7575,  10747.  Love  is  the  fire  of  life,  and 
life  itself  is  really  from  it,  n.  4090,  5071,  6032,  6314.  Light  signifies 
the  truth  of  faith,  n.  3195,  3485,  3636,  3643,  3993,  4302,  4413,  4415, 
9548,  9684. 

<:  The  sight  of  the  left  eye  corresponds  to  the  truths  of  faith,  and 
the  sight  of  the  right  eye  to  their  goods,  n.  4410,  6923. 

d  The  things  on  man's  right  relate  to  good  from  which  is  truth,  and 
those  on  kis  left  to  truth  from  good,  n.  9495,  9604. 


THE   SUN    IN    HEAVEN 


75 


a  cloud,  and  the  moon  shall  not  make  her  light  to  shine. 
All  the  luminaries  of  light  of  heaven  will  I  make  dark  over 
thee,  and  set  darkness  upon  thy  land  (Eztk.  xxxii.  7,  8).  / 
will  darken  the  sun  in  his  going  forth  and  the  moon  shall 
not  cause  her  light  to  shine  (Isa.  xiii.  10).  The  sun  and 
the  moon  shall  be  dark,  and  the  stars  shall  withdraw  their 
shilling.  .  .  .  The  sun  shall  be  turned  into  darkness  and 
the  moon  into  blood  (Joel  ii.  10,  31  ;  iii.  15).  The  sun  be- 
came black  as  sackcloth  of  hair,  and  the  moon  became  as 
blood,  and  the  stars  of  heaven  fell  unto  the  earth  ( Rev.  vi. 
12,  13).  hn mediately  after  the  tribulation  of  those  davs 
the  sun  shall  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from  heaven  (Matt.  xxiv.  29). 
So  also  in  other  passages.  By  the  sun  is  here  signified  love, 
and  by  the  moon  faith,  and  by  stars  knowledges  of  good 
and  truth.^  They  are  said  to  be  darkened,  to  lose  their 
light,  and  to  fall  from  heaven  when  they  are  no  more.  That 
the  Lord  is  seen  as  the  Sun  in  heaven  is  evident  also  from 
His  appearance  when  transfigured  before  Peter,  James,  and 
John,  that  His  face  shone  as  the  sun  (Matt.  xvii.  2).  The 
Lord  was  seen  in  this  manner  by  those  disciples  when  they 
were  withdrawn  from  the  body  and  were  in  the  light  of 
heaven.  It  was  for  this  reason  that  the  Ancients,  with 
whom  was  a  representative  church,  turned  the  face  to  the 
sun  in  the  east  when  they  were  in  Divine  worship  ;  and  it  is 
on  this  account  that  an  eastern  aspect  was  given  to  temples. 
120.  How  great  is  the  Divine  Love  and  of  what  quality 
may  appear  from  comparison  with  the  sun  of  the  world,  as 
most  ardent  and,  if  you  will  believe  it,  much  more  ardent 
than  that  sun.  For  this  reason  the  Lord  as  the  Sun  does 
not  flow  immediately  into  the  heavens,  but  the  ardor  of 
His  love  is  tempered  on  the  way  by  degrees.  The  tem- 
perings  appear  as  radiant  belts  around  the  Sun  ;  and  fur- 
thermore the  angels  are  veiled  with  a  thin  accommodating 

e    Stars  and  constellations  in  the  Word  signify  knowledges  of  good 
and  truth,  n.  2495,  2849,  4697. 


76 


HEAVEN    AND    HELL 


cloud,  lest  they  should  be  harmed  by  the  inflowing  love./ 
For  this  reason  the  heavens  are  more  or  less  near  accord- 
ing to  their  reception.  The  higher  heavens,  because  they 
are  in  the  good  of  love,  are  nearest  to  the  Lord  as  the  Sun ; 
and  the  lower  heavens,  because  they  are  in  the  good  of 
faith,  are  more  remote  from  Him.  But  they  who  are  in  no 
good,  as  those  who  are  in  hell,  are  most  remote,  and  vary- 
ing in  remoteness  according  as  they  are  in  opposition  to 
good.^ 

121.  When  however  the  Lord  is  seen  in  the  midst  of 
heaven,  which  is  often  the  case,  He  is  not  seen  encom- 
passed with  the  Sun,  but  in  the  form  of  an  angel,  yet  dis- 
tinguished from  angels  by  the  Divine  beaming  through  the 
face  ;  for  He  is  not  there  in  person,  since  in  person  the 
Lord  is  constantly  encompassed  with  the  Sun,  but  is  in 
presence  by  His  look.  For  in  heaven  it  is  a  common  thing 
for  persons  to  be  seen  as  present  where  their  look  is  fixed, 
or  terminated,  although  this  be  very  far  from  the  place 
where  they  really  are.  This  presence  is  called  the  pres- 
ence of  internal  sight,  of  which  we  shall  speak  again.  I 
have  also  seen  the  Lord  out  of  the  Sun,  in  the  form  of  an 
angel,  a  little  below  the  Sun  in  its  altitude  ;  and  again  near 

/  Of  what  nature  and  how  great  is  the  Lord's  Divine  Love,  illus- 
trated by  comparison  with  the  fire  of  the  sun  of  the  world,  n.  6834, 
6849,  8644.  The  Lord's  Divine  Love  is  love  toward  the  whole  human 
race  to  save  it,  n.  1820,  1865,  2253,  6872.  The  love  first  going  forth 
from  the  fire  of  the  Lord's  love  does  not  enter  heaven,  but  is  seen  as 
radiant  belts  about  the  Sun,  n.  7270.  The  angels  are  also  veiled  with 
a  corresponding  thin  cloud,  lest  they  be  harmed  by  the  inflowing  of  the 
burning  love,  n.  6849. 

g  The  Lord's  presence  with  the  angels  is  according  to  their  recep- 
tion of  the  good  of  love  and  faith  from  Him,  n.  904, 4198,  4320,  6280, 
6832,  7042,  8819,  9680,  9682,  9683,  10106,  io8ri.  The  Lord  appears 
to  each  one  according  to  his  quality,  n.  1861,  3235,  4198,  4206.  The 
hells  are  removed  from  the  heavens  because  they  cannot  bear  the  pres- 
ence of  the  Divine  Love  from  the  Lord,  n.  4299,  7519,  7738,  7989, 
8137,  8265,  9327.  For  this  reason  the  hells  are  far  removed  from  the 
heavens,  and  this  is  the  great  gulf,  n.  9346,  10 187. 


THE   SUN   m  HEAVEN 


17 


by,  in  like  form,  with  beaming  face.     Once  too  He  was 
seen  in  the  midst  of  angels,  as  a  flame-like  radiance. 

122.  The  sun  of  the  world  appears  to  the  angels  as 
something  dark  opposite  to  the  Sun  of  heaven,  and  the 
moon  as  something  obscure  opposite  to  the  Moon  of 
heaven,  and  this  constantly.  The  reason  is  that  the  world's 
fieriness  corresponds  to  the  love  of  self,  and  the  light  there- 
from corresponds  to  what  is  false  from  that  love  ;  and  the 
love  of  self  is  directly  opposed  to  the  Divine  Love,  and 
what  is  false  from  that  love  is  directly  opposed  to  the  Di- 
vine Truth ;  and  what  is  opposed  to  the  Divine  Love  and 
the  Divine  Truth  is  darkness  to  the  angels.  This  is  why  to 
adore  the  sun  of  this  world  and  the  moon  and  to  bow  down 
to  them,  signifies  in  the  Word  to  love  self  and  the  falses 
which  are  from  self-love,  and  those  who  worship  them 
were  to  be  cut  ofl"  (Deut.  iv.  19 ;  xviii.  3,  4,  5  ;  Jer.  viii.  i, 
2  ;  Ezek.  viii.  15,  16,  18  ;  Apoc.  xvi.  8 ;  Matt.  xiii.  6).* 

123.  Since  the  Lord  is  seen  in  heaven  as  the  Sun,  from 
the  Divine  Love  which  is  in  Him  and  from  Him,  all  in  the 
heavens  turn  constantly  to  Him,  those  in  the  celestial 
heaven  as  to  the  Sun,  and  those  in  the  spiritual  heaven  as 
to  the  Moon.  But  those  who  are  in  hell  turn  to  the  dark- 
ness and  obscurity  which  are  in  the  opposite  direction,  thus 
backward  from  the  Lord  ;  for  the  reason  that  all  who  are 
in  the  hells  are  in  the  love  of  self  and  the  world,  thus  op- 
posed to  the  Lord.  Those  who  turn  to  the  darkness  w^hich 
is  in  the  place  of  the  sun  of  the  world,  are  in  the  hells  be- 
hind and  are  called  genii  ;  but  those  who  turn  to  the  obscu- 
rity which  is  in  the  place  of  the  moon,  are  in  the  hells 
more  in  front  and  are  called  spirits.     This  is  why  those  in 

h  The  sun  of  the  world  is  not  seen  by  the  angels,  but  in  its  place 
something  dark,  behind,  opposite  to  the  Sun  of  heaven  or  the  Lord, 
n.  7078,  9755.  Sun  in  the  opposite  sense  signifies  the  love  of  self,  n. 
2441 ;  and  in  this  sense  by  adoring  the  sun  is  signified  to  adore  what  is 
contrary  to  heavenly  love  or  to  the  Lord,  n.  2441,  10584.  The  Sun  of 
heaven  is  thick  darkness  to  those  who  are  in  the  hells,  n.  2441. 


78 


HEAVEN   AND   HELL 


the  hells  are  said  to  be  in  darkness,  and  those  in  the 
heavens  in  light.  Darkness  signifies  falsity  from  evil,  and 
light  truth  from  good.  That  they  turn  in  this  way  is  be- 
cause all  in  the  other  life  look  to  what  reigns  in  their  inte- 
riors, thus  to  their  loves,  and  interiors  make  the  face  of  an 
angel  and  a  spirit ;  and  in  the  spiritual  world  there  are  not 
fixed  quarters,  as  in  the  natural  world,  but  the  face  is  what 
determines  them.  Man  too  as  to  his  spirit  turns  in  like  man- 
ner, backward  from  the  Lord  if  in  the  love  of  self  and  the 
world,  and  toward  Him  if  in  love  to  Him  and  the  neighbor. 
But  man  does  not  know  this,  because  he  is  in  the  natural 
world,  where  quarters  are  fixed  according  to  the  rising  and 
setting  of  the  sun.  This,  however,  since  it  cannot  be  easily 
comprehended  by  man,  will  be  illustrated  hereafter,  when 
we  treat  of  Quarters,  Space,  and  Time  in  heaven. 

124.  Because  the  Lord  is  the  Sun  of  heaven  and  all 
things  that  are  from  Him  look  to  Him,  the  Lord  is  also  the 
common  centre,  from  which  is  all  direction  and  determina- 
tion.«  And  so  also  all  things  beneath  are  in  His  Presence 
and  under  His  auspices,  both  in  the  heavens  and  on  the 
earths. 

125.  Now  then  maybe  seen  in  clearer  light  what  was 
said  and  shown  in  previous  chapters  about  the  Lord,  that 
He  is  the  God  of  heaven  (n.  2-6)  ;  that  His  Divine  makes 
heaven  (n.  7-12)  ;  that  the  Lord's  Divine  in  heaven  is  love 
to  Him  and  charity  toward  the  neighbor  (n.  13-19)  ;  that 
there  is  a  correspondence  of  all  things  of  the  world  with 
heaven,  and  through  heaven  with  the  Lord  (n.  87-115)  ; 
as  also  that  the  sun  and  moon  of  the  world  are  corre- 
spondences (n.  105). 

i    The  Lord  is  the  common  centre  to  which  all  things  of  heaven 
turn,  n.  3633. 


LIGHT  AND  HEAT  IN  HEAVEN 


79 


LIGHT    AND    HEAT    IN   HEAVEN. 

126.  That  there  is  light  in  heaven  those  cannot  appre- 
hend who  think  only  from  nature  ;  when  yet  in  the  heavens 
there  is  light  so  great  that  it  exceeds  by  many  degrees  the 
noonday  light  of  the  world.  This  light  I  have  often  seen, 
even  at  evening  and  in  the  night.  At  first  I  wondered  when 
I  heard  angels  say  that  the  light  of  the  world  is  scarcely 
more  than  shade  in  comparison  with  the  light  of  heaven ; 
but  now  that  I  have  seen,  I  can  bear  witness  that  it  is  so. 
The  brightness  and  splendor  of  the  light  of  heaven  are 
such  as  cannot  be  described.  All  that  I  have  seen  in  the 
heavens  has  been  seen  in  that  light,  and  thus  more  clearly 
and  distinctly  than  things  in  this  world. 

127.  The  light  of  heaven  is  not  natural,  as  the  light  of 
the  world,  but  it  is  spiritual,  since  it  is  from  the  Lord  as 
the  Sun,  and  this  Sun  is  the  Divine  Love,  as  has  been  shown 
in  the  foregoing  chapter.  What  proceeds  from  the  Lord  as 
the  Sun  is  called  in  the  heavens  Divine  truth,  but  in  its 
essence  is  Divine  good  united  to  Divine  truth.  From  this 
the  angels  have  light  and  heat,  from  Divine  truth  light,  and 
from  Divine  good  heat.  Hence  it  may  be  evident  that  the 
light  of  heaven,  because  from  such  a  source,  is  spiritual  and 
not  natural,  and  likewise  the  heat.'* 

128.  That  Divine  truth  is  light  to  angels,  is  because 
angels  are  spiritual,  and  not  natural.  Spiritual  beings  see 
from  their  Sun,  and  natural  from  theirs.  Divine  truth  is 
that  from  which  angels  have  understanding,  and  their  un- 
derstanding is  their  inner  sight,  which  flows  into  and  pro- 
duces  their  outer  sight.     Hence  what  is  seen  in  heaven 


«  All  light  in  heaven  is  from  the  Lord  as  the  Sun,  n.  1053,  152 1, 
3»95»  334i»  3636,  3643*  4415.  9548,  9684,  10809.  The  Divine  truth 
proceeding  from  the  Lord  appears  in  heaven  as  light,  and  furnishes  all 
the  light  of  heaven,  3195,  3223,  5400,  8644,  9399,  9548,  9684. 


8o 


HEAVEN   AND    HELL 


from  the  Lord  as  the  Sun,  is  seen  in  light.  *  Since  this  is 
the  source  of  light  in  heaven,  the  light  is  varied  according 
to  the  reception  of  Divine  truth  from  the  Lord  ;  or — which 
is  the  same  thing  —  according  to  the  intelligence  and  wis- 
dom in  which  the  angels  are.  And  so  the  light  is  different 
in  the  celestial  kingdom  from  what  it  is  in  the  spiritual 
kingdom,  and  different  in  each  society.  The  light  in  the 
celestial  kingdom  appears  flamy,  because  the  angels  there 
receive  light  from  the  Lord  as  the  Sun;  but  the  light  in 
the  spiritual  kingdom  is  white,  because  the  angels  there  re- 
ceive light  from  the  Lord  as  the  Moon  (see  above,  n.  ii8). 
So  too  the  light  differs  in  different  societies,  and  again  in 
each  society,  those  being  in  greater  light  who  are  in  the 
middle,  and  those  in  less  who  are  in  the  circumference 
(see  n.  43).  In  a  word,  angels  have  light  in  the  same  de- 
gree in  which  they  are  recipients  of  the  Divine  truth,  thai 
is,  in  intelligence  and  wisdom  from  the  Lord.^  Hence  the 
angels  of  heaven  are  called  angels  of  light. 

129.  Because  the  Lord  in  the  heavens  is  Divine  truth 
and  the  Divine  truth  there  is  light,  the  Lord  in  the  Word  is 
called  Light,  and  so  is  all  truth  from  Him,  as  in  the  follow- 
ing passages.  Jesus  said,  I  a?ft  the  Light  of  the  world;  he 
that  folloiveth  Me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life  (John  viii.  12).  As  long  as  I  am  in  the 
world,  J  am  the  light  of  the  world  (John  ix.  5).  Jesus 
said  unto  them.  Yet  a  little  while  is  the  light  with  you. 
Walk  while  ye  have  the  light,  lest  darkness  come  upon  you. 
,  .  .  While  ye  have  light,  believe  in  the  light,  that  ye  may  bo 
the  children  of  light  (John  xii.  35,  36).     I  am  come  a  light 

b  The  light  of  heaven  illumines  both  the  sight  and  the  understand- 
ing of  angels  and  spirits,  n.  2776,  3138. 

c  The  light  in  heaven  is  according  to  the  angels'  intelligence  and 
wisdom,  n.  1524,  1529,  1530,  3339.  The  differences  of  light  in  the 
heavens  are  as  many  as  are  the  angelic  societies,  since  there  are  endless 
varieties  in  the  heavens  as  to  good  and  truth,  and  so  as  to  wisdom  and 
intelligence,  684,  690,  3241,  3744,  3745,  4414,  5598,  7236,  7833,  7836. 


LIGHT    AND    HEAT    IN    HEAVEN 


81 


into  the  world,  that  whosoever  believeth  in  Me  should  not 
abide  in  darkness   (John  xii.  46).     Light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light  (John  iii. 
19).     John  says  of  the  Lord,  This  is  the  true  light,  which 
lighteth  every  man  (John  i.  9  ;  see  also  ver.  4).     The  people 
which  sat  in  darkness  saw  great  light,  and  to  them  which 
sat  in  the  region  and  shadow  of  death  light  is  sprung  up 
(Matt.  iv.  16).     L  will  give  Thee  for  a  covenant  of  the  peo- 
ple, for  a  light  of  the  Gentiles  (Isa.  xlii.  6).     I  have  estab- 
lished Thee  for  a  light  to  the  Gentiles,  that  Thou  mayest  be 
My  salvation  unto  the  end  of  the  earth  (Isa.  xlix.  6).     And 
the  nations  of  them  which  are  saved  shall  walk  in  His  light 
(Apoc.  xxi.  24).      O  send  out  Thy  light  and  Thy  truth  ;  let 
them  lead  me  (Psalm  xliii.  3).     In  these  and  other  passages 
the  Lord  is  called  light  from  Divine  tnith,  which  is  from 
Him  ;  and  the  truth  itself  is  also  called  light.     Since  light 
in  the  heavens  is  from  the  Lord  as  the  Sun,  when  He  was 
transfigured  before  Peter,  James,  and  John,  His  face  shone 
as  the  sun  and  His  raiment  was  white  as  the  light  (Matt, 
xvii.  2).     And  His  raiment  became  shining,  exceeding  white 
as  snow,  so  as  no  fuller  on  earth  can  white  them  (Mark.  ix. 
3).     The    Lord's  garments  had   this  appearance  because 
they  represented  Divine  truth  which  is  from   Him  in  the 
heavens.     Garments  in  the  Word  also  signify  truths, '^  on 
which  account  it  is  said  in  David,  Jehovah,  Thou  covercst 
Thyself  with  light  as  with  a  garment  (Psalm  civ.  2). 

130.  That  the  light  in  the  heavens  is  spiritual  and  is  Di- 
vine truth,  may  be  concluded  also  from  this,  that  man  too 
has  spiritual  light,  and  from  this  light  enlightenment,  so  far 
as  he  is  in  intelligence  and  wisdom  from  Divine  truth.  Man's 
spiritual  light  is  the  light  of  his  understanding,  whose  ob- 
jects are  truths,  which  he  arranges  analytically  into  orders, 

d  Garments  in  the  Word  signify  truths,  because  these  clothe  good, 
1073,  2576,  5248,  5319,  5954,  9216,  9952,  10536.  The  Lord's  gar- 
ments when  He  was  transfigured,  signiiied  Divine  truth  proceeding 
from  His  Divine  love,  9212,  9216. 


r 


82 


HEAVEN  AND  HELL 


forms  into  reasons,  and  from  them  draws  conclusions  in 
series/  That  it  is  real  light  from  which  the  understanding 
sees  such  things,  the  natural  man  does  not  know,  because 
he  does  not  see  it  with  his  eyes  nor  perceive  it  by  thought ; 
and  yet  many  know  the  light  and  distinguish  it  from  natural 
light,  in  which  are  those  who  think  naturally  and  not  spirit- 
ually. They  think  naturally  who  look  only  into  the  world 
and  attribute  all  things  to  nature,  but  they  think  spiritually 
who  look  to  heaven  and  attribute  all  things  to  the  Divine. 
That  the  light  which  enlightens  the  mind  is  true  light,  quite 
distinct  from  the  light  which  is  called  natural  light  l/umen^, 
has  many  times  been  given  me  to  perceive  and  also  to  see. 
I  have  been  elevated  into  that  light  interiorly  by  degrees, 
and  as  I  was  elevated  my  understanding  became  enlight- 
ened, till  at  length  I  perceived  what  I  did  not  perceive  be- 
fore, and  at  last  such  things  as  I  could  not  even  compre- 
hend by  thought  from  natural  light.  I  was  sometimes 
indignant  that  these  things  were  not  comprehended  in  nat- 
ural light,  when  they  were  so  clearly  and  plainly  perceived 
in  the  light  of  heaven./  Because  the  understanding  has  its 
light,  it  is  said  of  it,  as  of  the  eye,  that  it  sees  and  is  in  light 
when  it  perceives,  and  that  it  is  in  obscurity  and  shade 
when  it  does  not  perceive,  and  so  on. 

<f  The  light  of  heaven  illumines  man's  understanding  and  by  rea- 
son of  it  man  is  rational,  1524,  3138,  3167,  4408,  6608,  8707,  9128, 
9399,  10569.  The  understanding  is  enlightened  because  it  is  a  recip- 
ient of  truth,  6222,  6608,  10659.  The  understanding  is  enlightened 
so  far  as  man  receives  truth  in  good  from  the  Lord,  3619.  The  under- 
standing is  such  as  are  the  truths  from  good,  from  which  it  is  formed, 
10064.  The  understanding  has  light  from  heaven,  as  the  sight  has 
light  from  the  world,  1524,  51 14,  6608,  9128.  The  light  of  heaven 
from  the  Lord  is  always  present  with  man,  but  it  flows  in  so  far  only  as 
man  is  in  truth  from  good,  4060,  4214. 

/  When  man  is  elevated  from  the  sensual,  he  comes  into  milder 
light,  and  at  length  into  heavenly  light,  6313,  6315,  9407.  There  is 
actual  elevation  into  the  light  of  heaven  when  man  comes  into  intel- 
ligence, 3190.  How  great  a  light  was  perceived  when  I  was  withdrawn 
from  worldly  ideas,  1526,  6608. 


LIGHT   AND   HEAT  IN   HEAVEN 


83 


131.   Since  the  light  of  heaven  is  Divine  truth,  this  light 
is  also  Divine  wisdom  and  intelligence,  and  therefore  the 
same  is  meant  by  being  elevated  into  the  light  of  heaven 
as  by  being  elevated  into  intelligence  and  wisdom  and  being 
enlightened.     For  this  reason  the  light  with  angels  is  just 
in  the  same  degree  as  their  intelligence  and  wisdom.     Be- 
cause the  light  of  heaven  is  Divine  wisdom,  in  that  light 
all  are  known  as  to  their  quality ;  every  one's  interiors  lie 
open  to  view  in  his  face  just  as  they  are,  and  not  the  least 
thing  is  hid.     Interior  angels  also  love  that  all  things  with 
them  should  lie  open,  since  they  will  nothing  but  good.     It 
is  otherwise  with  those  beneath  heaven,  who  do  not  will 
what  is  good ;  they  for  this  reason  fear  greatly  to  be  seen 
in  the  light  of  heaven.    And,  wonderful  to  tell,  those  in  hell 
appear  to  one  another  as  men,  but  in  the  light  of  heaven 
as  monsters,  of  horrid  face  and  form,  the  very  form  of  their 
own  evil.^    And  so  with  man  as  to  his  spirit  when  seen  by 
angels,  if  good  he  appears  as  a  man,  beautiful  according  to 
his  good,  if  evil  as  a  monster,  ugly  according  to  his  evil. 
From  this  it  is  plain  that  all  things  are  made  manifest  in 
the  light  of  heaven,  and  this  because  the  light  of  heaven 
is  Divine  truth. 

132.  Since  Divine  truth  is  light  in  the  heavens,  all  truths, 
wherever  they  are,  whether  within  an  angel  or  without 
him,  even  whether  within  the  heavens  or  without,  shine 
with  light.  Yet  truths  without  the  heavens  do  not  shine  like 
truths  within,  but  they  shine  coldly,  like  something  snowy 
without  heat,  since  they  do  not  draw  their  essence  irom 
good  as  do  truths  within  the  heavens.  That  cold  light 
therefore  vanishes  when  the  light  of  heaven  falls  on  it,  and 
if  there  is  evil  underneath,  is  turned  into  darkness.  'This 
I  have  sometimes  seen,  with  many  other  noteworthy  things 
about  the  shining  of  truths,  which  are  here  passed  by. 

g-  Those  who  are  in  the  hells  in  their  own  light,  which  is  light  as 
from  burning  coals,  appear  to  themselves  as  men,  but  in  the  light  of 
heaven  are  seen  as  monsters,  4532.  4533,  4674,  5057,  5058.  6605.  6626. 


84 


HEAVEN  AND  HELL 


133.  To  Speak  now  of  the  heat  of  heaven  —  in  its  es- 
sence this  heat  is  love.  It  comes  forth  from  the  Lord  as 
the  Sun,  which  is  Divine  Love  in  the  Lord  and  from  the 
Lord  —  as  has  been  shown  in  the  preceding  chapter.  From 
this  it  is  plain  that  the  heat  of  heaven  is  spiritual,  as  well 
as  the  light  of  heaven,  because  from  the  same  source.'^ 
There  are  two  things  which  come  forth  from  the  Lord  as 
the  Sun,  Divine  truth  and  Divine  good;  Divine  truth  is 
manifested  in  the  heavens  as  light,  and  Divine  good  as 
heat ;  but  Divine  truth  and  Divine  good  are  so  united  that 
they  are  not  two,  but  one.  And  yet  with  angels  they  are 
separated,  for  there  are  angels  who  receive  Divine  good 
more  than  Divine  truth,  and  there  are  those  who  receive 
Divine  truth  more  than  Divine  good.  The  former  are  in 
the  Lord's  celestial  kingdom,  and  the  latter  in  His  spiritual 
kingdom.  The  most  perfect  angels  are  those  who  receive 
both  in  like  degree. 

134.  The  heat  of  heaven,  like  the  light  of  heaven,  is 
everywhere  varied,  differing  in  the  celestial  kingdom  from 
what  it  is  in  the  spiritual  kingdom,  and  diflering  in  each  so- 
ciety —  not  only  in  degree  but  also  in  quality.  It  is  more 
intense  and  more  pure  in  the  Lord's  celestial  kingdom,  be- 
cause the  angels  there  receive  Divine  good  more ;  and  less 
intense  and  pure  in  His  spiritual  kingdom,  because  the 
angels  there  receive  Divine  truth  more.  In  each  society, 
too,  the  heat  varies  according  to  reception.  There  is  heat 
also  in  the  hells,  but  unclean.'"  The  heat  of  heaven  is  what 
is  meant  by  sacred  and  heavenly  fire,  and  the  heat  of  hell 

/'  There  are  two  sources  of  heat  and  also  two  sources  of  light,  the 
sun  of  the  world  and  the  Sun  of  heaven,  3338,  5215,  7324.  Heat  from 
the  Lord  as  the  Sun  is  affection  of  love,  3636,  3643.  Hence  spiritual 
heat  is  in  its  essence  love,  2146,  3338/3339.  6314. 

i  There  is  heat  in  the  hells,  but  unclean,  1773,  2757,  3340.  And 
the  odor  from  it  is  as  the  odor  from  dung  and  excrement  in  the  world, 
and  in  the  worst  hells  as  the  odor  of  dead  bodies,  814,  815,  817,  943, 

944.  5394- 


LIGHT   AND    HEAT    IN    HEAVEN 


85 


by  profane  and  infernal  fire.  By  both  is  meant  love,  but 
by  heavenly  fire  love  to  the  Lord  and  the  neighbor,  and 
every  affection  of  these  loves ;  and  by  infernal  fire  love  of 
self  and  of  the  world  and  every  lust  of  these  loves.  That 
love  is  heat  from  a  spiritual  source  is  evident  from  growing 
warm  with  love  ;  for  a  man  is  kindled  and  grows  warm  ac- 
cording to  its  nature  and  degree,  and  its  heat  is  shown  when 
opposed.  So  it  is  common  to  speak  of  being  kindled,  of 
growing  warm,  of  burning,  of  boiling,  of  being  on  fire, 
both  in  regard  to  the  affections  of  the  love  of  good,  and 
also  to  the  lusts  of  the  love  of  evil. 

135.  That  love  coming  forth  from  the  Lord  as  the  Sun 
is  felt  in  heaven  as  heat,  is  because  the  interiors  of  the 
angels,  from  the  Divine  good  that  is  from  the  Lord,  are  in 
love,  and  hence  their  exteriors  which  thereby  grow  warm 
are  in  heat.  For  this  reason,  in  heaven  heat  and  love  so 
correspond  to  each  other  that  every  one  there  is  in  heat 
such  as  is  his  love,  according  to  what  was  said  just  above. 
The  heat  of  the  world  does  not  enter  heaven  at  all,  because 
it  is  too  gross,  and  is  natural,  not  spiritual.  It  is  otherwise 
with  men,  because  they  are  in  both  the  spiritual  world  and 
the  natural  world.  They  as  to  their  spirit  grow  warm  just 
according  to  their  loves,  but  as  to  the  body  they  grow  warm 
from  both  the  heat  of  their  spirit  and  from  the  heat  of  the 
world.  The  former  flows  into  the  latter,  because  they  cor- 
respond. What  is  the  nature  of  the  correspondence  of 
both  kinds  of  heat  may  be  evident  from  animals,  that  their 
loves,  chief  of  which  is  that  of  producing  offspring  of  their 
race,  burst  forth  into  activity  according  to  the  presence  and 
influence  of  heat  from  the  sun  of  the  world,  which  is  only 
in  spring  and  summer  time.  They  are  much  mistaken  who 
think  that  the  world's  heat  flows  in  and  produces  the  loves, 
for  there  is  no  influx  from  natural  into  spiritual,  but  only 
from  spiritual  into  natural :  this  influx  is  from  Divine  order, 
but  the  other  would  be  contrary  to  this  order. -^ 

*    There  is  spiritual  influx,  but  not  physical,  thus  there  is  influx  from 


86 


HEAVEN  AND  HELL 


136.  Angels  like  men  have  understanding  and  will.  The 
light  of  heaven  makes  the  life  of  their  understanding,  be- 
cause this  light  is  Divine  truth  and  Divine  wisdom  there- 
from ;  and  the  heat  of  heaven  makes  the  life  of  their  will, 
because  the  heat  of  heaven  is  Divine  good  and  Divine  love 
therefrom.  The  very  life  itself  of  angels  is  from  heat,  but 
not  from  light,  except  so  far  as  heat  is  in  it.  That  life  is 
from  heat  is  manifest,  for  when  heat  is  removed  life  per- 
ishes. So  it  is  with  faith  without  love,  or  with  truth  with- 
out good ;  for  truth  called  the  truth  of  faith  is  light,  and 
good  called  the  good  of  love  is  heat.  ^  These  things  are 
seen  more  plainly  from  the  world's  heat  and  light  to  which 
the  heat  and  light  of  heaven  correspond.  From  the  world's 
heat,  joined  with  light,  all  things  on  the  earth  are  quickened 
and  grow,  as  in  spring  and  summer ;  but  from  light  separate 
from  heat  nothing  is  quickened  to  grow,  but  all  things  lie 
torpid  and  die,  as  in  winter,  when  heat  and  light  are  not 
conjoined,  heat  being  absent  though  light  remains.  From 
this  correspondence  heaven  is  called  paradise,  since  there 
truth  is  joined  to  good,  or  faith  to  love,  as  light  to  heat  in 
spring  time  on  the  earth.  From  these  things  the  truth  is 
now  more  clearly  evident,  which  was  stated  in  its  own  chap- 
ter (n.  13-19),  that  the  Divine  of  the  Lord  in  heaven  is 
love  to  Him  and  charity  toward  the  neighbor. 

137.  It  is  said  in  John,  In  the  beginning  ivas  the  Word 
and  the  Word  was  with  God,  and  God  was  the  Word.  .  .  . 
A//  things  were  made  through  Him,  and  without  Him  was 

the  spiritual  world  into  the  natural,  but  not  from  the  natural  world  into 
the  spiritual,  3219,  51 19,  5259,  5427,  5428,  5477,  6322,  9109,  91 10. 

i  Truths  without  good  are  not  in  themselves  truths,  because  they 
have  no  life;  for  truths  have  all  their  life  from  good,  9603.  Thus  they 
are  as  a  body  without  a  soul,  3180,  9154.  Truths  without  good  are  not 
accepted  by  the  Lord,  4368.  What  truth  is  without  good,  thus  what 
faith  is  without  love,  and  what  truth  is  from  good,  or  faith  from  love, 
1949-51,  1964,  5830  5951.  It  comes  to  the  same  thing  whether  you 
say  truth  or  faith,  and  good  or  love,  since  truth  is  of  faith  and  good  is 
of  love,  [2231,]  2839,  4352,  4997,  7178,  7623,  7624,  10367. 


LIGHT   AND    HEAT    IN   HEAVEN 


87 


not  anything  made  that  was  made.     In  Him  was  life,  and 
the  life  was  the  light  of  men.  .  .  .  He  was  in  the  world 
and  the  world  was  made  through  Him,  .  .  .  And  the  Word 
was  made  flesh  and  dwelt  among  us,  and  we  beheld  His 
glory  (i.  1-14).     That  it  is  the  Lord  who  is  meant  by  the 
Word  is  plain,  for  it  is  said  that  the  Word  was  made  flesh  ; 
but  what  is  more  particularly  meant  by  the  Word  has  not 
yet  been  known,  and  so  is  to  be  told.     The  Word  in  this 
passage  is  the  Divine  truth,  which  is  in  the  Lord  and  from 
the  Lord.'"  For  this  reason   He  is  also  called  the  light, 
which  is  the  Divine  truth,  as  has  been  already  shown  in  this 
chapter.     That  all  things  were  created  and  made  through 
the  Divine  truth,  will  now  be  explained.     In  heaven  the 
Divine  truth  has  all  power,  and  without  it  there  is  no  power 
at  all.«    All  angels  from  the  Divine  truth  are  called  powers, 
and  are  powers  just  so  far  as  they  are  recipients  or  recep- 
tacles of  it.     By  it  they  prevail  over  the  hells  and  over  all 
who  oppose  them.     A  thousand  enemies  there  cannot  stand 
against  a  single  ray  of  the  light  of  heaven,  which  is  Divine 
truth.     And  because  angels  are  angels  from  their  reception 
of  Divine  truth,  it  follows  that  the  whole  heaven  is  from  no 
other  source,  since  heaven  consists  of  angels.     That  there 
is  so  great  power  in  Divine  truth  those  cannot  believe  who 
have  no  other  idea  of  truth  than  as  of  thought  or  speech, 
in  which  there  is  no  power  in  itself,  except  as  others  do  it 
from  obedience.     But  in  Divine  truth  there  is  power  in  it- 

^   Word  in  the  Sacred  Scripture  signifies  various  things,  namely 
speech,  thought  of  the  mind,  everything  which  really  exists  and  is  any- 
thmg,  and  m  the  supreme  sense  the  Divine  truth,  and  the  Lord   9987 
Word  signifies  Divine  truth,  2803,  2894,  4692.  5075.  5^72,  9383.  9987^ 
Word  signihes  the  Lord,  2533,  2859.  -^  ^  y^  i 

«  That  the  Divine  truth  proceeding  from  the  Lord  is  what  has  all 
power,  6948,  8200.  All  power  in  heaven  belongs  to  truth  from  good 
3091.  3563,  6344,  6423,  8304,  9643,  10019,  10182.  Angels  are  called 
powers  and  are  powers  from  the  reception  of  Divine  truth  from  the 
Lord,  9639.  Angels  are  recipients  of  Divine  truth  from  the  Lord  and 
therefore  in  the  Word  are  called  gods,  4295,  4402,  7873,  8192,  8301. 


88 


HEAVEN  AND  HELL 


self,  and  such  power  that  by  means  of  it  heaven  is  created 
and  the  world  is  created,  with  all  things  therein.  That 
there  is  such  power  in  Divine  truth  may  be  illustrated  by 
two  comparisons,  by  the  power  of  truth  and  good  in  man, 
and  by  the  power  of  light  and  heat  from  the  sun  in  the 
world.  By  the  power  of  truth  and  good  in  man  —  since 
all  things  that  man  does,  he  does  from  his  understanding 
and  will,  from  the  will  by  means  of  good  and  from  the  un- 
derstanding by  means  of  truth ;  for  all  things  in  the  will 
have  reference  to  good,  and  all  things  in  the  understanding 
have  reference  to  truth.*'  From  good  and  truth,  then,  man 
moves  his  whole  body,  and  a  thousand  things  therein  rush 
with  one  accord  to  do  their  will  and  pleasure.  From  this 
it  is  manifest  that  the  whole  body  is  formed  for  subservi- 
ence to  good  and  truth  and,  consequently,  that  it  is  formed 
from  good  and  truth.  By  the  power  of  heat  and  light  from 
the  sun  in  the  world  —  since  all  things  that  grow  in  the 
world,  as  trees,  grain,  flowers,  grasses,  fruits,  and  seeds, 
exist  in  no  other  way  than  by  the  heat  and  light  of  the  sun  ; 
from  which  it  is  manifest  what  power  of  production  there 
is  in  that  heat  and  light.  What  then  must  be  the  power  in 
Divine  light,  which  is  Divine  truth,  and  in  Divine  heat, 
which  is  Divine  good  !  from  which  because  heaven  exists, 
the  world  also  exists,  since  the  world  exists  by  means  of 
heaven,  as  has  been  already  shown.  From  these  things  it 
may  be  evident  how  it  is  to  be  understood  that  all  things 
were  made  through  the  Word,  and  that  without  the  Word 
nothing  was  made  that  was  made ;  and  also  that  the  world 
was  made  through  Him,  that  is,  through  the  Divine  truth 
from  the  Lord/     For  the  same  reason  in  the  book  of  cre- 

o  The  understanding  is  recipient  of  truth,  and  the  will  recipient  of 
good,  3623,  6125,  7503,  9300,  9930.  Therefore  all  things  in  the  un- 
derstanding have  reference  to  truths,  whether  they  are  really  truths  or 
are  believed  to  be  by  man,  and  all  things  in  the  will  in  like  manner 
have  reference  to  goods,  803,  10122. 

p    Divine  truth  proceeding  from  the  Lord  is  the  only  real  thing, 


THE   FOUR   QUARTERS    IN    HEAVEN 


89 


ation,  light  is  first  spoken  of  and  then  the  things  that  are 
from  the  light  (Gen.  i.  3,  4).  Hence  also  all  things  in  the 
universe,  both  in  heaven  and  in  the  world,  have  reference 
to  good  and  truth  and  to  their  conjunction,  in  order  to  be 
anything. 

139.*  It  is  to  be  known  that  the  Divine  good  and  the 
Divine  truth  which  are  from  the  Lord  as  the  Sun  in  the 
heavens,  are  not  in  the  Lord,  but  from  the  Lord.  In  the 
Lord  is  only  Divine  Love,  which  is  the  Being  {^Esse\  from 
which  the  Divine  good  and  Divine  truth  exist.  Existing 
from  Being  is  meant  by  proceeding.  This  too  may  be  il 
lustrated  by  comparison  with  the  sun  of  the  world.  Heat 
and  light  in  the  world  are  not  in  the  sun  but  from  the  sun. 
In  the  sun  is  only  fire,  and  from  this  heat  and  light  proceed. 

140.  Since  the  Lord  as  the  Sun  is  Divine  Love,  and  Di- 
vine Love  is  Divine  good  itself,  therefore  the  Divine  which 
proceeds  from  Him,  which  is  His  Divine  in  heaven,  is  for 
the  sake  of  distinction  called  Divine  truth,  although  it  is 
Divine  good  united  to  Divine  truth.  This  Divine  truth  is 
what  is  called  the  Holy  proceeding  from  Him. 


THE  FOUR  QUARTERS  IN  HEAVEN. 

141.  In  heaven  as  in  the  world  there  are  four  quarters, 
east,  south,  west,  and  north,  determined  in  the  one  world 
as  in  the  other  by  its  sun  ;  in  heaven  by  the  Sun  of  heaven, 
which  is  the  Lord,  in  the  world  by  the  sun  of  the  world. 
And  yet  there  is  much  difference.  In  the  first  place,  it  is 
called  south  in  the  world  where  the  sun  is  in  its  greatest 
altitude  above  the  earth,  north  where  it  is  in  its  opposite 
position  beneath  the  earth,  east  where  it  rises  at  the  equi- 

6880,  7004,  8200.    By  means  of  Divine  truth  all  things  are  created  and 
made,  2803,  2884,  5272,  7678. 

♦  [No  number  138  is  found  in  the  original.] 


90 


HEAVEN   AND   HELL 


nox,  and  west  where  it  then  sets.  Thus  in  the  world  all  the 
quarters  are  determined  from  the  south.  But  in  heaven  it 
is  called  east  where  the  Lord  is  seen  as  the  Sun,  opposite 
is  the  west,  at  the  right  in  heaven  is  the  south,  and  at  the 
left  the  north ;  and  this  in  every  turning  of  their  face  and 
body.  Thus  in  heaven  all  the  quarters  are  determined  from 
the  east.  The  reason  why  it  is  called  the  east  [6>;7>;//] 
where  the  Lord  is  seen  as  the  Sun,  is,  that  all  origin  [on'go] 
of  life  is  from  Him  as  the  Sun ;  and  also  as  far  as  angels 
receive  heat  and  light,  or  love  and  intelligence  from  the 
Lord,  so  far  He  is  said  to  arise  [exorih]  with  them. 
Hence  also  it  is  that  in  the  Word  the  Lord  is  called  the 
East  [Orient^-^ 

142.  Another  difference  is  that  to  the  angels  the  east  is 
always  before  the  face,  the  west  behind,  the  south  to  the 
right,  and  the  north  to  the  left.  But  since  this  cannot 
easily  be  comprehended  in  the  world,  for  the  reason  that 
man  turns  his  face  to  every  quarter,  it  shall  be  explained. 
The  whole  heaven  turns  itself  to  the  Lord  as  to  its  common 
centre,  and  so  all  the  angels  turn  themselves  to  Him.  On 
earth  also,  as  is  well  known,  all  things  have  direction  to- 
ward a  common  centre ;  but  the  direction  in  heaven  differs 
from  that  in  the  world,  inasmuch  as  in  heaven  they  turn 
the  front  parts  to  the  common  centre,  but  in  the  world  the 
lower  parts  of  the  body.  This  direction  in  the  world  is 
what  is  called  centripetal  force,  and  also  gravitation.  The 
interiors  of  angels  are  really  turned  to  the  front,  and  since 
they  present  themselves  in  the  face,  therefore  the  face  is 
what  determines  the  quarters.^ 

143.  But  that  in  every  turning  of  the  face  and  body  the 

«  The  Lord  is  the  east  in  the  supreme  sense,  because  He  is  the  Sun 
of  heaven,  which  is  always  rising  and  never  setting,  loi,  5097,  9668. 

^  All  in  heaven  turn  to  the  Lord,  9828,  10130,  10189,  10420.  The 
angels  however  do  not  turn  themselves  to  the  Lord,  but  the  Lord  turns 
them  to  Himself,  10189.  The  presence  of  angels  is  not  with  the  Lord, 
but  the  presence  of  the  Lord  is  with  angels,  9415. 


THE  FOUR  QUARTERS  IN  HEAVEN       91 

angels  have  still  the  east  before  the  face,  is  yet  more  diffi- 
cult of  comprehension  in  the  world,  because  of  man's  hav- 
mg  each  quarter  before  his  face  according  as  he  turns,  and 
must  also  be  explained.     Angels  like  men  turn  their  faces 
and  bend  their  bodies  in  every  direction,  and  yet  have 
always  the  east  before   their  eyes.     But  the  turnings  of 
angels  are  not  the  same  as  the  turnings  of  men,  since  they 
are  from  another  origin.     They  appear  indeed  like,  but  yet 
are  not  like.     The  reigning  love  is  the  origin  with  angels, 
and  from  this  are  all  determinations  of  direction  with  both 
angels  and  spirits ;  for,  as  has  just  been  said,  their  interiors 
are  actually  turned  toward  their  common  centre,  thus  in 
heaven  to  the  Lord  as  the  Sun.     On  this  account,  since 
their  love  is  continually  before  their  interiors,  and  the  face 
exists  from  the  interiors,  being  their  outward  form,  they 
have  always  before  the  face  their  reigning  love.     Thus  in 
the  heavens  it  is  the  Lord  as  the  Sun,  because  it  is  from 
Him  they  have  their  love.^    And  since  the  Lord  Himself 
is  in  His  own  love  in  angels,  it  is  the  Lord  who  causes  them 
to  look  to  Him  whithersoever  they  turn.     These  matters 
cannot  be  explained  any  farther  now,  but  in  subsequent 
chapters,  particularly  where  we  treat  of  representations  and 
appearances,  and  of  time  and  space  in  heaven,  they  will  be 
presented  more  clearly  to  the  understanding.     That  angels 
have  the  Lord  constantly  before  the  face  has  been  given  me 
to  know  and  perceive  from  much  experience ;  for,  when- 
ever I  have  been  in  company  with  angels,  the  Lord's  pres- 
ence has  been  observed  before  my  face,  and,  though  not 
seen.  He  was  yet  perceived  in  light.     Angels  too  have  often 

^  All  in  the  spiritual  world  constantly  turn  to  their  loves,  and  the 
quarters  there  have  their  beginning  and  their  determination  from  the 
face,  10130,  10189,  10420,  10702.  The  face  is  formed  to  correspond- 
ence with  the  interiors,  4791-4805,  5695.  Hence  the  interiors  shine 
forth  from  the  face.  3527,  4066,  4796.  With  angels  the  face  makes 
one  With  the  mteriors,  4796,  4797,  4799,  5695,  8250.  The  influx  of 
the  mteriors  mto  the  face  and  its  muscles,  3631,  4800. 


92 


HEAVEN    AND    HELL 


declared  that  it  is  so.  And  because  the  Lord  is  constantly 
before  the  faces  of  angels,  it  is  said  in  the  world  of  those 
who  believe  in  God  and  love  Him,  that  they  have  God 
before  their  face  and  their  eyes,  that  they  look  to  Him,  and 
that  they  see  Him.  That  man  speaks  in  this  way  is  from 
the  spiritual  ^^orld,  from  which  are  many  things  in  human 
speech,  though  man  knows  not  whence  they  are. 

144.  That  there  is  such  a  turning  to  the  Lord  is  one  of 
the  wonderful  things  in  heaven.  There  may  be  many  to- 
gether in  one  place,  turning  the  face  and  body  some  one 
way  and  some  another,  and  yet  all  see  the  Lord  before 
them  and  have  every  one  the  south  at  his  right,  the  north 
at  his  left,  and  the  west  behind  him.  Another  wonderful 
thing  is  that,  although  angels  look  always  to  the  east,  yet 
they  have  also  a  look  toward  the  other  three  quarters ;  but 
the  look  to  these  is  of  their  interior  sight,  which  is  of 
thought.  And  it  is  yet  another  wonderful  thing,  that  in 
heaven  it  is  never  permitted  any  one  to  stand  behind 
another  and  look  toward  the  back  of  his  head,  for  then 
the  influx  of  good  and  truth  from  the  Lord  would  be  dis- 
turbed. 

145.  Angels  see  the  Lord  one  way,  and  the  Lord  seef> 
the  angels  another  way.  Angels  see  the  Lord  through  the 
eyes ;  but  the  Lord  sees  the  angels  in  the  forehead,  for  the 
reason  that  the  forehead  corresponds  to  love,  and  the  Lord 
through  love  flows  into  their  will,  and  causes  Himself  to  be 
seen  through  the  understanding,  to  which  the  eyes  corre- 
spond.'^ 

146.  The  quarters  in  the  heavens  which  form  the  Lord's 
celestial  kingdom  differ  from  the  quarters  in  the  heavens 

d  The  forehead  corresponds  to  heavenly  love,  and  therefore  that 
love  is  signified  by  forehead  in  the  Word,  9936.  The  eye  corresponds 
to  the  understanding,  because  the  understanding  is  internal  sight,  2701, 
4410,  4526,  9051,  10569.  For  this  reason  to  lift  up  the  eyes  and  be- 
hold, signifies  to  understand,  to  perceive,  and  to  observe,  2789,  2829, 
3198,  3202,  4083,  4086,  4339,  5684. 


THE  FOUR  QUARTERS  IN  HEAVEN 


93 


which  form  His  spiritual  kingdom,  for  the  reason  that  He 
is  seen  by  the  angels  in  His  celestial  kingdom  as  the  Sun, 
but  by  the  angels  in  His  spiritual  kingdom  as  the  Moon  ; 
and  the  east  is  where  the  Lord  is  seen.  The  distance  be- 
tween the  position  of  the  Sun  and  that  of  the  Moon  is 
thirty  degrees,  and  there  is  a  similar  difference  in  the  posi- 
tion of  the  quarters.  That  heaven  is  distinguished  into 
two  kingdoms,  called  the  celestial  kingdom  and  the  spirit- 
ual kingdom,  may  be  seen  in  its  own  chapter  (n.  20-28)  ; 
and  that  the  Lord  is  seen  in  the  celestial  kingdom  as  the 
Sun,  and  in  the  spiritual  kingdom  as  the  Moon  (n.  118). 
Nevertheless  the  quarters  of  heaven  do  not  on  this  account- 
become  confused,  since  the  spiritual  angels  cannot  ascend 
to  the  celestial  angels,  nor  the  celestial  descend  to  the  spir- 
itual, as  may  be  seen  above  (n.  35). 

147.  From  this  it  is  manifest  what  is  the  nature  of  the 
presence  of  the  Lord  in  the  heavens,  that  He  is  everywhere, 
and  with  every  one  in  the  good  and  truth  which  proceed 
from  Him ;  consequently  that  with  angels  He  is  in  His 
own,  as  was  said  above  (n.  12).  The  perception  of  the 
Lord's  presence  is  in  their  interiors.  From  these  their  eyes 
see,  and  thus  they  see  Him  out  of  themselves,  because 
there  is  continuity  [of  what  is  within  with  what  is  without]. 
From  this  it  may  be  evident  in  what  way  it  is  to  be  under- 
stood that  the  Lord  is  in  them  and  they  in  the  Lord,  ac- 
cording to  His  own  words.  Abide  in  Me  and  I  in  you  (John 
XV.  4).  He  that  eateth  My  flesh  and  drinketh  My  blood 
abide th  in  Me  and  I  in  him  (John  vi.  56).  The  Lord's 
flesh  signifies  Divine  good  and  His  blood  Divine  truth.* 

148.  In  the  heavens  all  dwell  distinct  according  to 
quarters.  To  the  east  and  west  dwell  those  who  are  in  the 
good  of  love,  to  the  east  those  who  are  in  clear  perception 

e  The  Lord's  flesh  in  the  Word  signifies  His  Divine  Human,  and 
the  Divine  good  of  His  love,  3813,  7850,  9127,  10283.  And  the  Lord's 
blood  signifies  Divine  truth  and  the  holy  of  faith,  4735,  6978,  7317, 
7326,  7846.  7850,  7877,  9127.  9393,  10026,  10033,  J0152,  10210. 


Q4. 


HEAVEN    AND    HELL 


of  it,  to  the  west  those  who  are  in  obscure  perception  of  it. 
To  the  south  and  north  dwell  those  who  are  in  wisdom  from 
this  good  of  love,  to  the  south  those  who  are  in  clear  light 
of  wisdom,  to  the  north  those  who  are  in  obscure  light  of 
it.  In  the  same  order  dwell  both  the  angels  of  the  Lord's 
spiritual  kingdom  and  those  of  His  celestial  kingdom,  with 
difference,  however,  according  to  their  good  of  love  and 
their  light  of  truth  from  good.  For,  the  love  in  the  celes- 
tial kingdom  is  love  to  the  Lord,  and  the  light  of  truth 
therefrom  is  wisdom ;  but  in  the  spiritual  kingdom  the  love 
is  love  toward  the  neighbor,  which  is  called  charity,  and  the 
light  of  truth  therefrom  is  intelligence,  which  is  also  called 
faith  (see  above,  n.  23).  There  is  a  difference  also  as  to 
quarters,  these  differing  in  the  two  kingdoms  thirty  degrees, 
as  was  said  just  above  (n.  146). 

149.  In  like  order  in  reference  to  one  another  dwell  the 
angels  in  each  society  of  heaven,  to  the  east  in  the  society 
those  who  are  in  greater  degree  of  love  and  charity,  to 
the  west  those  who  are  in  less  degree ;  to  the  south  those 
who  are  in  greater  light  of  wisdom  and  intelligence,  and  to 
the  north  those  who  are  in  less.  They  dwell  thus  distinct 
because  each  society  represents  heaven  and  also  is  a  heaven 
in  less  form  (see  above,  n.  51-58).  In  like  order  they  sit 
in  their  assemblies.  They  are  brought  into  this  order  from 
the  form  of  heaven,  from  which  every  one  knows  his  place. 
It  is  also  provided  by  the  Lord  that  in  each  society  there 
be  those  of  every  kind,  for  the  reason  that  heaven  is  in 
form  everywhere  like  itself ;  but  yet  the  arrangement  of  the 
whole  heaven  differs  from  the  arrangement  of  a  society,  as 
what  is  general  from  what  is  particular ;  for  the  societies 
toward  the  east  excel  those  toward  the  west,  and  those  to- 
ward the  south  excel  those  toward  the  north. 

150.  From  this  it  is  that  the  quarters  in  the  heavens  sig- 
nify such  things  as  are  with  those  who  dwell  in  them ;  the 
east  signifies  love  and  its  good  in  clear  perception,  the  west 
the  same  in  obscure  perception ;  the  south  wisdom  and  in- 


THE  FOUR  QUARTERS  IN  HEAVEN 


95 


telligence  in  clear  light,  and  the  north  the  same  in  obscure 
light.  And  because  such  is  the  signification  of  the  quarters 
in  heaven,  they  have  a  similar  signification  in  the  internal 
or  spiritual  sense  of  the  Word,/  since  the  internal  or  spir- 
itual sense  of  the  Word  is  altogether  according  to  what  is 
in  heaven. 

151.    It  is  the  reverse  with  those  who  are  in  the  hells. 
They  do  not  look  to  the  Lord  as  the  Sun  or  as  the  Moon, 
but  backward  from  the  Lord  to  that  darkness  which  is  in 
the  place  of  the  sun  of  the  world,  and  to  the  shade  which 
is  in  place  of  the  earth's  moon  ;  those  who  are  called  genii 
to  the  darkness  which  is  in  place  of  the  sun  of  the  world, 
and  those  who  are  called  spirits  to  the  shade  which  is  in 
place  of  the  earth's  moon.^    That  the  world's  sun  and  the 
earth's  moon  do  not  appear  in  the  spiritual  world,  but  in 
place  of  that  sun  something  dark  from  what  is  opposed  to 
the  Sun  of  heaven,  and  in  place  of  that  moon  something 
of  shade  from  what  is  opposed  to  the  Moon  of  heaven, 
may  be  seen  above  (n.  122).     For  this  reason  the  quarters 
to  those  in  the  hells  are  opposite  to  the  quarters  of  heaven. 
The  east  to  them  is  where  that  darkness  and  shade  are. 
The  west  is  where  the  Sun  of  heaven  is.     The  south  is  to 
their  right,  and  the  north  to  their  left ;  and  this  also  in 
every  turning  of  their  body.     Nor  can  they  face  otherwise, 
because  every  direction  of  their  interiors  and  thus  every 
determination  tends,  and  strives  that  way.     That  the  direc- 
tion of  the  interiors  and  thus  the  actual  determination  of 
all  in  the  other  life  is  according  to  their  love,  may  be  seen 
above  (n.  143).     The  love  of  those  who  are  in  the  hells  is 

/The  east  in  the  Word  signifies  love  in  clear  perception,  n.  1250, 
3708;  the  west  love  in  obscure  perception,  n.  3708,  9653;  the  south  a 
state  of  light,  or  of  wisdom  and  intelligence,  n.  1458,  3708,  5672;  and 
the  north  that  state  in  obscurity,  n.  3708. 

g  Who  and  of  what  quality  they  are  who  are  called  genii,  and  who 
and  of  what  quality  they  are  who  are  called  spirits,  n.  947,  5035,  5977, 
8593,  8622,  8625. 


\ 


96 


HEAVEN    AND    HELL 


the  love  of  self  and  the  world,  and  these  loves  are  what  are 
sisnified  bv  the  sun  of  the  world  and  the  moon  of  the  earth 
(see  n.  122).  These  loves  are  also  opposite  to  love  to  the 
Lord  and  love  toward  the  neighbor/'  This  is  why  they  turn 
backward  from  the  Lord  to  this  darkness  and  shade.  Those 
who  are  in  the  hells  dwell  also  according  to  their  quarters, 
those  who  are  in  evils  from  the  love  of  self,  from  their  east 
to  their  west,  and  those  who  are  in  the  falsities  of  evil  from 
their  south  to  their  north.  But  of  this  more  will  be  said 
below  when  treating  of  the  hells. 

152.  When  any  evil  spirit  comes  among  the  good,  the 
quarters  there  are  wont  to  be  so  confused  that  the  good 
scarcely  know  where  their  east  is.  This  I  have  sometimes 
seen  take  place  and  have  also  heard  of  it  from  spirits,  who 
made  complaint. 

153.  Evil  spirits  are  sometimes  seen  turned  toward  the 
quarters  of  heaven  and  then  they  have  intelligence  and 
perception  of  truth,  but  no  affection  for  good  ;  and  as 
soon  as  they  turn  back  to  their  own  quarters,  they  are  in 
no  intelligence  and  perception  of  truth,  saying  then  that 
the  truths  which  they  heard  and  perceived  are  not  truths 
but  falsities,  and  they  wish  falsities  to  be  truths.  I  am  in- 
formed in  regard  to  this  turning,  that  with  the  evil  the  in- 
tellectual part  of  the  mind  can  be  so  turned,  but  not  the 
voluntary  part ;  and  that  this  is  so  provided  by  the  Lord 
to  the  end  that  every  one  may  be  able  to  see  and  acknowl- 
edge truths,  but  that  no  one  receives  them  unless  he  is  in 
good,  since  it  is  good  that  receives  truths  and  never  evil ; 
also  that  the  case  is  similar  with  man,  in  order  that  he  may 
be  amended  by  means  of  truths,  but  that  still  he  is  not 

h  They  who  are  in  the  loves  of  self  and  of  the  world  turn  themselves 
backward  from  the  Lord,  n.  10 130,  10 189,  10420,  10702.  Love  to  the 
Lord  and  charity  toward  the  neighbor  make  heaven,  as  the  love  of  self 
and  the  love  of  the  world  make  hell,  because  they  are  opposite,  n. 
2041,  3610,  4225,  4776,  6210,  7366,  7369,  7490,  8232,  8678,  10455, 
10741-45. 


CHANGES  OF  STATE  OF  ANGELS 


97 


amended  any  farther  than  he  is  in  good ;  and  that  for  this 
reason  man  can  in  like  manner  be  turned  to  the  Lord,  but 
if  he  is  in  evil  as  to  life,  he  immediately  turns  himself  back 
and  confirms  in  himself  the  falsities  of  his  evil  contrary 
to  the  truths  which  he  had  understood  and  seen,  and  this 
takes  place  when  he  thinks  in  himself  from  his  interior 
state. 


CHANGES   OF    STATE   OF    ANGELS    IN    HEAVEN. 

154.  By  changes  of  state  of  angels  are  meant  their 
changes  as  to  love  and  faith,  and  so  as  to  wisdom  and  in- 
telligence, thus  as  to  their  states  of  life.  States  are  predi- 
cated of  life  and  of  what  belongs  to  life  ;  and  since  angelic 
life  is  the  Hfe  of  love  and  faith,  and  so  of  wisdom  and  in- 
telligence, states  are  predicated  of  these  and  are  called 
states  of  love  and  faith,  and  states  of  wisdom  and  intelli- 
gence. How  these  states  with  angels  are  changed  shall 
now  be  told. 

155.  Angels  are  not  constandy  in  the  same  state  as  to 
love,  and  so  they  are  not  in  the  same  state  as  to  wisdom  ; 
for  they  have  all  their  wisdom  from  love  and  according  to 
love.  Sometimes  they  are  in  a  state  of  intense  love,  some- 
times in  a  state  of  love  less  intense.  The  state  decreases 
gradually  from  its  greatest  degree  to  its  least.  When  they 
are  in  their  greatest  degree  of  love,  then  they  are  in  the 
light  and  warmth  of  their  life,  or  in  their  clearness  and  de- 
light. But  when  they  are  in  their  least  degree,  then  they 
are  in  shade  and  cold,  or  in  their  obscurity  and  undelight. 
From  the  last  state  they  return  again  to  the  first,  and  so  on. 
These  changes  succeed  one  another  with  variety.  The 
states  succeed  one  another  as  do  changes  of  state  of  light 
and  shade,  heat  and  cold  —  or  as  morning,  noon,  evening, 
and  night — day  by  day  in  the  world,  with  ceaseless  variety 
throughout  the  year.    There  is  also  a  correspondence  of 


98 


HEAVEN  AND  HELL 


morning  to  their  state  of  love  in  its  clearness,  of  noon  to 
their  state  of  wisdom  in  its  clearness,  of  evening  to  their 
state  of  wisdom  in  its  obscurity,  and  of  night  to  a  state  of 
no  love  and  wisdom.  But  it  is  to  be  known  that  there  is 
no  correspondence  of  night  with  the  states  of  life  of  those 
who  are  in  heaven.  With  them  there  is  a  correspondence 
of  the  dawn  that  precedes  the  morning ;  but  the  corre- 
spondence of  night  is  with  those  who  are  in  hell. «  P>om 
this  correspondence  day  and  year  in  the  Word  signify  states 
of  life  in  general ;  heat  and  light,  love  and  wisdom  ;  morn- 
ing, the  first  and  highest  degree  of  love  ;  noon,  wisdom  in 
its  Ught ;  evening,  wisdom  in  its  shade ;  dawn,  the  obscu- 
rity which  precedes  the  morning ;  and  night,  the  privation 
of  love  and  wisdom.  * 

156.  Together  with  the  state  of  the  angels'  interiors, 
which  are  of  their  love  and  wisdom,  are  changed  also  the 
states  of  various  things  outside  of  them  seen  with  their 
eyes ;  for  the  things  outside  take  an  appearance  in  accord- 
ance with  the  things  within  them.  But  what  these  things 
are  and  what  is  their  nature,  will  be  told  presently  in  the 
chapter  on  Representatives  and  Appearances  in  heaven. 

157.  Every  angel  undergoes  and  passes  through  such 
changes  of  state,  and  also  every  society  as  a  whole,  yet 
every  one  differently  from  another,  for  the  reason  that  they 
differ  in  love  and  wisdom,  those  in  the  middle  being  in  a 
more  perfect  state  than  those  round  about  toward  the  cir- 

i  In  heaven  there  is  no  state  corresponding  to  night,  but  to  the  dawn 
which  precedes  morning,  n,  61 10.  The  dawn  signifies  a  middle  state 
between  the  last  and  the  first,  n.  10134. 

k  The  changes  of  states  as  to  enlightenment  and  perception  in  heaven, 
are  as  the  times  of  day  in  the  world,  n.  5672,  5962,  61 10,  8426,  9213, 
10605.  ^  *^^y  ^^<^  ^  y^^"^  *^  ^'^  Word  signify  all  states  in  general,  n. 
23,  487,  488,  493,  893,  2788,  3462, 4850, 10656.  Morning  signifies  the 
beginning  of  a  new  state,  and  a  state  of  love,  n,  7218,  8426,  8427, 
loi  14,  10134.  Evening  signifies  a  state  of  declining  light  and  love,  n. 
10134,  10 1 35.  Night  signifies  a  state  of  no  love  and  faith,  n.  221,  709, 
2353,  6000,  61  ID,  7870,  7947. 


CHANGES  OF  STATE  OF  ANGELS 


99 


^ 


cumference  (see  above,  n.  23  and  128).  But  it  would  be 
tedious  to  detail  the  differences,  since  every  one  undergoes 
changes  according  to  the  quality  of  his  love  and  faith. 
Consequently,  one  may  be  in  his  clearness  and  enjoyment 
while  another  is  in  his  obscurity  and  want  of  enjoyment, 
and  this  at  the  same  time  within  the  same  society ;  so  also 
the  state  may  be  different  in  one  society  from  what  it  is  in 
another,  and  in  the  societies  of  the  celestial  kingdom  from 
what  it  is  in  those  of  the  spiritual  kingdom.  The  differ- 
ences of  their  changes  of  state  are  in  general  as  the  dif- 
ferences of  the  time  of  day  and  of  season  in  one  region 
of  the  earth  and  another,  it  being  morning  with  some  while 
with  others  it  is  evening,  and  some  have  heat  while  others 
have  cold. 

158.  I  have  been  informed  from  heaven  why  there  are 
there  such  changes  of  state.  Angels  said  that  there  are 
many  causes  —  first,  enjoyment  of  life  and  of  heaven,  which 
they  have  from  love  and  wisdom  from  the  Lord,  would 
gradually  lose  its  value  if  they  were  in  it  continually,  as 
happens  to  those  who  are  in  delights  and  pleasures  without 
variety.  Another  cause  is  that  they  as  well  as  men  have 
something  of  their  own  [proprium~\,  which  is  to  love  them- 
selves ;  and  all  in  heaven  are  withheld  from  this  of  their 
own,  and  so  far  as  they  are  withheld  by  the  Lord,  are  in 
Ipve  and  wisdom,  but  so  far  as  they  are  not  withheld,  are 
in  the  love  of  self;  and  because  every  one  loves  what  is 
his  own  and  is  drawn  by  it,^  for  this  reason  they  have 
changes  of  state  or  alternations  in  succession.  A  third 
cause  is  that  in  this  way  they  may  be  perfected,  since  they 
thus  become  accustomed  to  be  held  in  love  of  the  Lord 
and  to  be  withheld  from  the  love  of  self;  and  also  that  by 
alternations  of  enjoyment  and  lack  of  enjoyment  the  per- 

/  ^AzxC's,  proprium  consists  in  loving  himself,  n.  694,  731, 4317,  5660. 
What  is  man's  own  must  be  separated,  that  the  Lord  may  be  present,  n. 
1023,  1044.  It  is  also  actually  separated  when  any  one  is  held  in  good 
by  the  Lord,  n.  9334-36,  9447.  9452-54.  9938- 


; 


lOO 


HEAVEN  AND  HELL 


ception  and  sense  of  good  may  become  more  exquisite.** 
The  angels  added  that  the  Lord  does  not  produce  their 
changes  of  state,  since  He  like  the  sun  is  always  inflowing 
with  heat  and  light,  that  is,  with  love  and  wisdom  ;  but  the 
cause  is  in  themselves,  forasmuch  as  they  love  what  is  their 
'own  and  this  continually  leads  them  away.  This  was  illus- 
trated by  comparison  with  the  sun  of  the  world,  that  the 
cause  of  the  changes  of  state  of  heat  and  cold,  of  light  and 
shade,  year  by  year  and  day  by  day,  is  not  in  this  sun,  since 
it  stands  unchanged  ;  but  the  cause  is  in  the  earth. 

159.  It  has  been  shown  to  me  what  is  the  appearance 
of  the  Lord  as  the  Sun  to  angels  of  the  celestial  kingdom 
in  their  first  state,  what  it  is  in  the  second  state,  and  what 
in  the  third.  The  Lord  was  seen  as  the  Sun,  at  first  flamy 
and  beaming  in  such  splendor  as  cannot  be  described. 
Such  it  was  said  is  the  appearance  of  the  Lord  as  the  Sun 
to  the  angels  in  their  first  state.  Afterward  there  was  seen 
a  great,  cloudy  belt  about  the  Sun,  through  which  the  first 
flamy  and  beaming  light,  from  which  it  had  such  splendor, 
began  to  grow  dull.  Such  it  was  said  is  the  appearance  of 
the  Lord  to  them  in  their  second  state.  Then  the  belt  was 
seen  to  grow  more  dense  and  the  Sun  to  appear  less  flamy, 
and  this  by  degrees  until  at  length  it  became  of  a  shining 
whiteness.  Such  it  was  said  is  the  appearance  of  the  Sun 
to  them  in  their  third  state.  Lastly  that  shining  whiteness 
was  seen  to  move  to  the  left  toward  the  Moon  of  heaven, 
and  to  add  itself  to  her  light,  the  Moon  then  shining  with 
unwonted  splendor.  It  was  said  that  this  was  the  fourth 
state  to  those  who  are  in  the  celestial  kingdom,  and  the  first 
to  those  who  are  in  the  spiritual  kingdom,  and  that  changes 
of  state  in  each  kingdom  have  these  alternations ;  yet  not 
in  the  whole  kingdom  at  once,  but  in  one  society  after 
another.     Farther  the  angels  said  that  these  alternations 

'^The  angels  are  being  perfected  to  eternity,  n.  4803,  6648.  In  the 
heavens  one  state  is  never  just  like  another,  and  hence  is  perpetual 
perfection,  n.  10200. 


TIME    IN    HEAVEN 


lOI 


are  not  stated,  but  come  upon  them  at  varied  intervals  and 
unawares.  They  added  that  the  Sun  is  not  really  changed 
in  this  way,  nor  does  it  so  change  its  place,  but  it  has  this 
appearance  according  to  their  own  successive  progressions 
of  state,  since  the  Lord  appears  to  every  one  according  to 
the  quality  of  his  state,  thus  flamy  when  they  are  in  intense 
love,  less  flamy  and  at  length  white  when  their  love  sub- 
sides ;  and  the  quality  of  their  state  is  represented  by  the 
cloudy  belt  that  induces  upon  the  Sun  these  apparent  vari- 
ations as  to  flame  and  light. 

160.  When  angels  are  in  the  last  of  these  states,  which 
is  when  they  are  in  what  is  of  self,  they  begin  to  become 
sad.  I  have  spoken  with  them  in  that  state  and  have  seen 
their  sadness.  But  they  said  that  they  were  in  the  hope  of 
shordy  returning  into  their  former  state,  and  so  as  it  were 
again  into  heaven  —  for  it  is  heaven  to  them  to  be  withheld 
from  their  own  selves. 

161.  There  are  also  changes  of  state  in  the  hells,  but  of 
these  we  shall  speak  hereafter  when  treating  of  hell. 


TIME    IN    HEAVEN. 


162.  Although  there  is  a  succession  and  progression  ot 
all  things  in  heaven  as  in  the  world,  yet  angels  have  r-o 
notion  and  idea  of  time  and  space,  not  even  knowing  what 
time  and  space  are.  We  will  speak  now  of  time  in  heaven, 
and  of  space  in  its  own  chapter. 

163.  That  angels  know  nothing  about  time,  though  all 
things  move  onward  with  them  as  in  the  world,  without  any 
difference  at  all,  is  because  in  heaven  there  are  not  years 
and  days,  but  changes  of  state ;  and  where  there  are  years 
and  days  there  are  times,  but  where  there  are  changes  of 
state  there  are  states. 

164.  That  there  are  times  in  the  world,  is  because  its  sun 
to  appearance  advances  successively  from  one  degree  to 


102 


HEAVEN   AND   HELL 


another  and  makes  times  that  are  called  times  of  year,  and 
at  the  same  time  revolves  about  the  earth  and  makes  times 
which  are  called  times  of  day,  and  both  by  stated  alterna- 
tions. Not  so  with  the  Sun  of  heaven.  This  does  not  by 
successive  progressions  and  revolutions  make  years  and 
days,  but  to  appearance  changes  of  state,  and  these,  as 
shown  in  the  preceding  chapter,  not  by  stated  alternations. 
Hence  it  is  that  angels  cannot  have  any  idea  of  time,  but 
in  its  place  an  idea  of  state  (see  above,  n.  154). 

165.  Since  angels  have  no  idea  from  time,  like  men  in 
the  wprld,  neither  have  they  any  idea  about  time  and  mat- 
ters of  time.  They  know  nothing  of  the  terms  of  time, 
such  as  year,  month,  week,  day,  hour,  today,  tomorrow, 
yesterday.  When  they  hear  them  from  man  —  for  angels 
are  always  associated  with  man  by  the  Lord  —  in  place  of 
them  they  perceive  states  and  what  belong  to  states.  Thus 
man's  natural  idea  is  turned  into  a  spiritual  idea  with  angels. 
For  this  reason  times  in  the  Word  signify  states,  and  the 
terms  of  time,  as  named  above,  signify  spiritual  things 
corresponding  to  them.** 

166.  The  same  is  the  case  with  all  things  that  exist  from 
time,  as  with  the  four  seasons  of  the  year,  spring,  summer, 
autumn,  and  winter ;  with  the  four  times  of  day,  morning, 
noon,  evening,  and  night ;  and  with  the  four  ages  of  man, 
infancy,  youth,  manhood,  and  old  age;  and  so  with  all 
other  things  that  either  exist  from  time  or  succeed  accord- 
ing to  time.  In  thinking  of  them  man  thinks  from  time, 
but  an  angel  from  state,  and  so  what  there  is  in  them  from 

a  Times  in  the  Word  signify  states,  n.  2788,  2837,  3254,  3356,  4814, 
4901,  4916,  7218,  8070,  10133,  10605.  Angels  think  without  idea  of 
time  and  space,  n.  3404;  the  reasons,  n.  1274,  1382,  3356,  4882,  4901, 
61 10,  7218,  7381.  What  a  year  in  the  Word  signities,  n.  487,  488, 
493.  893.  2906,  7828,  10209:  what  a  month,  n.  3814:  what  a  week, 
n.  2044,  3845:  what  a  day,  n.  23,  487,  488,  61 10,  7680,  8426,  9213, 
10132,  10605:  what  today,  n.  2838,  3998,  4304,  6165,  6984,  9939: 
what  tomorrow,  n.  3998,  10497  =  what  yesterday,  n.  6983,  71 14,  7140. 


TrME   IN   HEAVEN 


t03 


time  with  man,  is  turned  into  an  idea  of  state  with  an 
angel.  Spring  and  morning  are  turned  into  an  idea  of  the 
state  of  love  and  wisdom  as  they  are  with  angels  in  their 
first  state ;  summer  and  noon  are  turned  into  an  idea  of 
love  and  wisdom  such  as  they  are  in  the  second  state ;  au- 
tumn and  evening,  such  as  in  the  third  state ;  night  and 
winter,  into  an  idea  of  such  a  state  as  exists  in  hell.  This 
is  why  such  things  are  meant  by  these  times  in  the  Word 
(see  above,  n.  155).  And  thus  we  see  how  natural  things 
in  the  thought  of  man,  become  spiritual  with  the  angels 
who  are  with  him. 

167.  Since  angels  have  no  notion  of  time,  they  have  a 
different  idea  of  eternity  from  that  which  men  of  the  earth 
have.  By  eternity  they  perceive  infinite  state,  not  infinite 
time.*  I  was  once  thinking  about  eternity,  and  by  the  idea 
of  time  could  perceive  what  to  eternity  might  be,  namely, 
without  end,  but  not  what  from  eternity  is,  and  so  not  what 
God  did  from  eternity  before  the  creation.  When  anxiety 
on  this  account  arose  in  my  mind,  I  was  elevated  into  the 
sphere  of  heaven  and  thus  into  the  perception  in  which 
angels  are  about  eternity,  and  then  it  was  made  clear  to  me 
that  we  must  not  think  of  eternity  from  time,  but  from 
state,  and  then  we  may  perceive  what  from  eternity  is — 
as  then  happened  to  me. 

168.  Angels  who  speak  with  men,  never  speak  by  natural 
ideas  proper  to  man,  all  of  which  are  from  time,  space, 
matter,  and  things  analogous  thereto,  but  by  spiritual  ideas, 
all  of  which  are  from  states  and  their  various  changes  with- 
in and  without  the  angels.  And  yet  when  angelic  ideas, 
which  are  spiritual,  flow  in  with  men,  they  are  turned  in  a 
moment  and  of  themselves  into  natural  ideas  proper  to 
man,  corresponding  perfectly  to  the  spiritual  ideas.  That 
this  is  so  is  not  known  to  angels  or  men ;  but  such  is  all 
influx  of  heaven  with  man.     There  were  angels  who  were 

*  Men  have  an  idea  of  eternity  with  time,  but  angels  without  time, 
n.  1382,3404,8325. 


104 


HEAVEN  AND  HELL 


admitted  more  nearly  into  my  thoughts,  and  even  into  nat- 
ural ones  in  which  were  many  things  from  time  and  space  ; 
but  because  they  then  understood  nothing,  they  suddenly 
withdrew ;  and  after  they  had  withdrawn,  I  heard  them  talk- 
ing and  saying  that  they  had  been  in  darkness.  In  what 
ignorance  the  angels  are  about  time,  has  been  given  me  to 
know  by  experience.  There  was  a  certain  one  from  heaven, 
who  was  capable  of  being  admitted  into  natural  ideas,  such 
as  man  has  ;  with  whom  therefore  I  afterward  spoke  as  man 
with  man.  He  at  first  did  not  know  what  it  was  that  I  called 
time,  and  I  was  obliged  to  inform  him  all  about  it,  how  the 
sun  appears  to  be  carried  around  our  earth,  and  to  make 
years  and  days,  and  that  in  this  way  years  are  distinguished 
into  four  seasons,  and  also  into  months  and  weeks,  and  days 
into  twenty-four  hours  ;  and  that  these  times  recur  by  stated 
alternations,  and  that  this  is  the  source  of  times.  On  hear- 
ing this  he  wondered,  saying  that  he  did  not  know  such 
things,  but  what  states  were.  In  talking  with  him  I  also 
said,  that  it  is  known  in  the  world  that  in  heaven  there  is 
no  time,  since  men  speak  as  if  they  knew  it,  saying  of  those 
who  die,  that  they  leave  the  things  of  time,  and  that  they 
pass  out  of  time,  by  which  they  mean  out  of  the  world.  I 
said  also,  that  some  know  times  to  be  in  their  origin  states, 
from  this,  that  they  are  just  according  to  the  states  of  their 
affections ;  short  to  those  who  are  in  agreeable  and  joyous 
states,  long  to  those  who  are  in  disagreeable  and  sorrowful 
ones,  and  various  in  states  of  hope  and  expectation ;  for 
this  reason  learned  men  inquire  what  time  and  space  are, 
and  some  also  know  that  time  belongs  to  the  natural  man. 
169.  The  natural  man  may  suppose  that  he  would  have 
no  thought,  if  the  ideas  of  time,  space,  and  material  things, 
were  taken  away;  for  upon  these  is  founded  all  man's 
thought.^  But  let  him  know  that  the  thoughts  are  limited 
and  confined  so  far  as  they  partake  of  time,  space,  and 
matter ;  and  that  they  are  unlimited  and  extended,  so  far 
c  Man  does  not  think,  as  angels  do,  without  an  idea  of  time,  n.  3404. 


REPRESENTATIVES    IN    HEAVEN 


105 


as  they  do  not  partake  of  these  things,  since  the  mind  is  so 
far  elevated  above  corporeal  and  worldly  things.  From  this 
angels  have  wisdom,  and  such  as  is  called  incomprehen- 
sible, because  it  does  not  fall  into  such  ideas  as  consist 
merely  of  worldly  things. 


REPRESENTATIVES    AND   APPEARANCES    IN    HEAVEN. 

1 70.  The  man  who  thinks  from  natural  light  alone,  can- 
not comprehend  that  there  is  anything  in  heaven  like  what 
is  in  the  world  ;  and  this  because  from  that  light  he  has 
thought  and  confirmed  himself  in  the  idea,  that  angels  are 
only  minds,  and  that  minds  are  as  it  were  ethereal  spirits, 
and  so  have  not  senses  as  man  has,  thus  no  eyes,  and  if 
not  eyes,  no  objects  of  sight ;  when  yet  angels  have  all  the 
senses  that  man  has,  and  indeed,  much  more  exquisite ; 
the  light  too  by  which  they  see,  is  much  brighter  than  the 
light  by  which  man  sees.  That  angels  are  men  in  the  most 
perfect  form,  and  that  they  enjoy  every  sense,  may  be  seen 
above  (n.  73-77)  ;  and  that  light  in  heaven  is  much 
brighter  than  light  in  the  world  (n.  126-132). 

171.  The  nature  of  the  things  seen  by  angels  in  heaven, 
cannot  be  described  in  a  few  words  ;  for  the  most  part  they 
are  like  things  on  earth,  but  more  perfect  as  to  form,  and 
of  greater  abundance.  That  there  are  such  things  in  the 
heavens,  may  be  evident  from  those  seen  by  the  prophets — 
as  by  Ezekiel  concerning  the  new  temple  and  the  new 
earth  (described  from  chap.  xl.  to  xlviii.)  ;  by  Daniel  (from 
chap.  vii.  to  xii.)  ;  by  John  from  the  first  chapter  of  the 
Apocalypse  to  the  last ;  and  from  the  things  seen  by  others, 
of  which  we  read  both  in  the  historic  and  prophetic  parts 
of  the  Word.  Such  things  were  seen  by  them  when  heaven 
was  opened  to  them,  and  heaven  is  said  to  be  opened, 
when  the  interior  sight,  which  is  the  sight  of  man's  spirit, 
is  opened.     For  what  is  in  the  heavens  cannot  be  seen  by 


io6 


HEAVEN   AND   HELL 


the  eyes  of  man's  body,  but  by  the  eyes  of  his  spirit ;  and 
when  it  seems  good  to  the  Lord,  these  are  opened,  while 
man  is  withdrawn  from  the  natural  light  in  which  he  is  from 
the  senses  of  the  body,  and  elevated  into  spiritual  light,  in 
which  he  is  from  his  spirit.  In  that  light  the  things  in 
heaven  have  been  seen  by  me. 

172.  But  the  things  which  are  seen  in  heaven,  though 
they  are  in  great  part  like  those  on  the  earth,  still  are  not 
like  them  as  to  essence ;  for  the  things  in  heaven  exist 
from  the  sun  of  heaven,  and  those  on  earth  from  the  sun 
of  the  world  :  the  things  that  exist  from  the  sun  of  heaven 
are  called  spiritual,  but  those  that  exist  from  the  sun  of  the 
world  are  called  natural. 

173.  The  things  that  exist  in  heaven  do  not  exist  in  the 
same  manner  as  those  that  exist  on  earth.  All  things  in 
heaven  exist  from  the  Lord,  according  to  correspondences 
with  the  interiors  of  the  angels.  For  angels  have  both  in- 
teriors and  exteriors :  the  things  in  their  interiors,  all  have 
relation  to  love  and  faith,  thus  to  the  will  and  understand- 
ing, since  the  will  and  understanding  are  their  receptacles ; 
and  their  exteriors  correspond  to  their  interiors.  That  ex- 
teriors correspond  to  interiors  may  be  seen  above  (n.  87- 
115).  This  may  be  illustrated  by  what  was  said  above 
about  the  heat  and  light  of  heaven,  that  angels  have  heat 
according  to  the  quality  of  their  love,  and  light  according 
to  the  quahty  of  their  wisdom  (n.  128-134).  The  case  is 
similar  with  all  other  things  which  present  themselves  to  the 
senses  of  angels. 

1 74.  When  it  has  been  given  me  to  be  in  company  with 
angels,  I  have  seen  what  was  around  them  just  as  I  saw 
things  in  the  world ;  and  so  plainly  that  I  would  not  have 
known  but  I  was  in  the  world,  and  in  a  king's  palace.  At 
the  same  time  I  spoke  with  them  as  man  with  man. 

175.  Since  all  things  that  correspond  to  interiors  also 
represent  them,  they  are  therefore  called  Representatives. 
And  because  they  are  varied  according  to  the  state  of  the 


REPRESENTATIVES    IN   HEAVEN 


107 


interiors  of  those  who  behold  them,  they  are  called  Appear- 
ances; although  things  that  appear  before  the  eyes  of 
angels  in  heaven  and  are  perceived  by  their  senses,  are  seen 
and  perceived  as  much  to  the  life  as  things  on  earth  are 
seen  by  man,  and  even  much  more  clearly,  distinctly,  and 
perceptibly.  The  appearances  of  this  kind  in  heaven  are 
called  real  appearances,  because  they  have  real  existence. 
But  there  are  also  appearances  that  are  not  real,  which  are 
such  as  are  indeed  presented  to  view,  but  do  not  corre- 
spond to  interiors.^    Of  these  we  shall  speak  later. 

1 76.  To  show  what  the  things  are  that  are  presented  to 
the  sight  of  angels  according  to  correspondences,  I  will 
here  mention  just  one,  for  the  sake  of  illustration.  To 
those  who  are  in  intelligence  there  are  presented  gardens 
and  parks  full  of  trees  and  flowers  of  every  kind.  The 
trees  are  planted  in  most  beautiful  order,  combined  into 
arbors,  with  arched  entrances,  and  walks  around,  all  of 
such  beauty  as  words  cannot  describe.  In  these  walk  those 
who  are  in  intelligence,  and  gather  flowers  and  weave  gar- 
lands with  which  they  adorn  little  children.     There  are  in- 

a  All  things  seen  with  the  angels  are  representative,  n.  1971,  3213- 
26,  3475»  3485,  9481,  9457.  957^,  9577-  The  heavens  are  full  of  rep- 
resentatives, n.  1521,  1532,  1619.  The  representatives  are  more  beau- 
tiful as  they  are  more  interior  in  the  heavens,  n.  3475.  Representatives 
there  are  real  appearances,  because  from  the  light  of  heaven,  n.  3485. 
The  Divine  influx  is  turned  into  representatives  in  the  higher  heavens, 
and  thence  also  in  the  lower  heavens,  n.  2179,  3213,  9457,  9481,  9576, 
9577.  Things  are  called  representative  which  appear  before  the  eyes 
of  the  angels  in  such  forms  as  are  in  nature,  thus  such  as  are  in  the 
world,  n.  9457.  Internal  things  are  thus  turned  into  external,  n.  1632, 
2987-300?.  The  quality  of  representatives  in  the  heavens,  illustrated 
by  various  examples,  n.  1521,  1532,  1619-28,  1807,  1973,  1974,  1977, 
1980,  1981,  2299,  2601,  2761,  2762,  3217,  3219,  3220,  3348,  3350,  5198, 
9090,  10276.  All  things  seen  in  the  heavens  are  according  to  corre- 
spondences, and  are  called  representatives,  n.  3213-26,  3475,  3485, 
9481,  9457,  9576,  9577.  All  things  which  correspond,  also  represent 
and  likewise  signify  such  things  [as  they  correspond  to],  n.  2896,  2987, 
2989-91,  3002,  3225. 


io8 


HEAVEN    AND    HELL 


deed  species  of  trees  and  of  flowers  there  which  are  not  to 
be  found  and  cannot  exist  on  earth.  The  trees  also  bear 
fruits,  according  to  the  good  of  love  in  which  the  intelligent 
are.  They  see  such  things  for  the  reason  that  a  garden  and 
park,  and  also  fruit-trees  and  flowers,  correspond  to  intel- 
ligence and  wisdom/  That  there  are  such  things  in  heaven 
is  also  known  on  earth,  but  only  to  those  who  are  in  good 
and  have  not  extinguished  in  themselves  the  light  of  heaven 
by  natural  light  and  its  fallacies ;  for  they  think  and  say, 
when  speaking  of  heaven,  that  there  are  such  things  there 
as  ear  hath  not  heard  and  eye  hath  not  seen. 


THE    GARMENTS    WITH    WHICH    ANGELS    APPEAR 

CLOTHED. 

177.  Since  angels  are  men  and  live  together  as  men 
with  men  on  earth,  they  have  garments  and  dwellings  and 
other  such  things,  yet  with  the  difference  that  they  have  all 
things  in  greater  perfection,  because  they  are  in  a  more  per- 
fect state.  For  as  angelic  wisdom  exceeds  human  wisdom 
in  such  a  degree  as  to  be  called  ineffable,  so  likewise  do  all 
things  that  are  perceived  and  seen  by  them  ;  for  the  reason 
that  all  things  perceived  and  seen  by  angels  correspond  to 
their  wisdom  (see  above,  n.  173). 

178.  The  garments  with  which  angels  are  clothed,  like 
other  things  with  them,  correspond  ;  and  because  they  cor- 
respond, they  also  really  exist  (see  above,  n.  175).  Their 
garments  correspond  to  their  intelligence,  and  so  all  in  the 

*  A  garden  and  paradise  signify  intelligence  and  wisdom,  n.  icx), 
108,  3220.  What  is  meant  by  the  garden  of  Eden  and  the  garden  of 
Jehovah,  n.  99,  100,  1588.  Of  paradises  in  the  other  life,  how  mag- 
nificent they  are,  n.  11 22,  1622,  2296,  4528,  4529.  Trees  signify  per- 
ception* and  knowledges,  from  which  wisdom  and  intelligence  are  de- 
rived, n.  :o3,  2163,  2682,  2722,  2972,  7692.  Fruits  signify  the  good 
of  love  and  charity,  n.  3146,  7690,  9337. 


THE   GARMENTS  OF  ANGELS 


109 


heavens  are  seen  clothed  according  to  their  intelligence ; 
and  because  the  intelligence  of  one  exceeds  that  of  another, 
so  are  the  garments  of  one  superior  in  excellence  to  those 
of  another.  The  most  intelligent  have  garments  that  glow 
as  with  flame,  and  some  those  that  shine  as  with  light ;  the 
less  intelligent  have  garments  that  are  bright  and  white, 
but  without  resplendence ;  and  the  still  less  intelligent 
have  garments  of  various  colors.  But  angels  of  the  inmost 
heaven  are  not  clothed. 

179.  Since  the  angels'  garments  correspond  to  their  in- 
telligence, they  correspond  also  to  truth,  as  all  intelligence 
is  from  Divine  truth,  and  so  whether  you  say  that  angels 
are  clothed  according  to  intelligence,  or  according  to  Di- 
vine truth,  it  is  the  same  thing.  That  the  garments  of 
some  glow  as  from  flame,  and  those  of  others  shine  as  from 
light,  is  because  flame  corresponds  to  good,  and  light  to 
truth  from  good.*  That  the  garments  of  some  are  bright 
and  white  without  resplendence,  and  of  others  are  of  various 
colors,  is  because  the  Divine  good  and  truth  are  less  reful- 
gent, and  also  are  variously  received,  with  the  less  intelli- 
gent :  ^  brightness  also  and  whiteness  correspond  to  truth, '^ 
and  colors  to  its  varieties.*^  That  those  in  the  inmost  heaven 

a  Garments  in  the  Word  signify  truths  from  correspondence,  n.  1073, 
2576,  5319,  5954,  9212, 9216,  9952, 10536.  Because  truths  invest  good, 
n.  5248.  A  covering  signifies  what  is  intellectual,  because  the  intellect 
is  the  recipient  of  truth,  n.  6378.  Shining  garments  of  fine  linen  sig- 
nify truths  from  the  Divine,  n.  5319,  9469.  Flame  signifies  spiritual 
good,  and  the  light  thence  truth  from  that  good,  n.  3222,  6832. 

b  Angels  and  spirits  appear  clothed  with  garments  according  to 
truths,  thus  according  to  intelligence,  n.  165,  5248,  5954,9212,9216, 
9814,  9952,  10536.  The  garments  of  the  angels  are  in  some  cases  with 
splendor,  and  in  some  cases  without  splendor,  n.  5248. 

c  Brightness  and  whiteness  in  the  Word  signify  truth,  because  from 
light  in  heaven,  n.  3301,  3993,  4007. 

d  Colors  in  heaven  are  variegations  of  the  light  there,  n.  1042,  1043, 
1053,  1624,  3993,  4530,  4742,  4922.  Colors  signify  various  things  which 
are  of  intelligence  and  wisdom,  n.  4530,  4677,  4922,  9466.  The  pre- 
cious stones  in  the  Urim  and  Thummim,  according  lo  colors,  signified 


no 


HEAVEN  AND  HELL 


are  not  clothed,  is  because  they  are  in  innocence,  and  inno- 
cence corresponds  to  nudity/ 

1 80.  Since  angels  are  clothed  with  garments  in  heaven, 
they  have  also  appeared  clothed  with  garments  when  seen 
in  the  world,  as  those  seen  by  the  prophets,  and  likewise 
those  seen  at  the  Lord's  sepulchre,  whose  appearance  was 
as  lightning,  and  their  raiment  was  shining  and  white  (Matt, 
xxviii.  3  ;  Mark  xvi.  5  ;  Luke  xxiv.  4 ;  John  xx.  12)  ;  and 
those  seen  in  heaven  by  John  who  had  garments  of  fine 
linen  and  white  (Apoc.  iv.  4 ;  xix.  14).     And  because  in- 
telligence is  from  Divine  truth,  the  garments  of  the  Lord, 
when  He  was  transfigured,  were  glistering  and  white  as  the 
light  (Matt.  xvii.  2  ;  Mark  ix.  3  :  Luke  ix.  29).    That  light 
is  Divine  truth  proceeding  from  the  Lord,  may  be  seen 
above  (n.  129).     Accordingly,  garments  in  the  Word  sig- 
nify truths  and  intelligence  from  them,  as  in  the  Apoca- 
lypse,  those  which  have  not  defiled  their  garments 
shall  walk  with  Me  in  white,  for  they  are  worthy;  he  that 
overcometh  shall  be  clothed  with  white  raiment  (iii.  4,  5). 
Blessed  is  he  that  watcheth,  and  keepeth  his  garments  (xvi. 
15).     And  of  Jerusalem,  by  which  is  meant  the  church 
which  is  in  truth,/  it  is  written  in  Isaiah :  Awake,  put  on 
thy  strength,  O  Zion  ;  put  on  the  garments  of  thy  beauty,  O 
Jerusalem  (Hi.  i )  ;  and  in  Ezekiel :  Jerusalem,  I  girded  \hee 
about  with  fine  linen,  and  covered  thee  with  silk  ,  .  .  thy 
garments  were  of  fine  linen  and  silk  (xvi.  10,  13)  ;  besides 
many  other  passages.     But  he  who  is  not  in  truths,  is  said 

all  things  of  truth  from  good  in  the  heavens,  n.  9865, 9868,  9905.  Col- 
ors so  far  as  they  partake  of  red,  signify  good,  and  so  far  as  they  par- 
take of  white,  signify  truth,  n.  9466. 

e  All  in  the  inmost  heaven  are  innocences,  and  therefore  they  appear 
naked,  n.  154,  165,  297,  2736,  3S87,  8375,  996o.     Innocence  is  pre- 
sented m  heaven  by  nakedness,  n.  165,  8375,  996o.     To  the  innocent 
and  the  chaste,  nakedness  is  no  shame,  because  without  offence,  n  165 
213*8375. 

/  Jerusalem  signifies  the  church  in  which  is  genuine  doctrine,  n.  402, 
3654,  9166. 


THE   GARMENTS    OF    ANGELS 


III 


not  to  be  clothed  with  a  wedding  garment ;  as  in  Matthew, 
When  the  king  came  in  .  .  .  he  saw  there  a  man  who  had 
not  on  a  wedding  garment ;  and  he  said  to  him,  Friend,  how 
camest  thou  in  hither,  not  having  a  wedding  garments 
Wherefore  he  was  cast  into  outer  darkness  (xxii.  11-13). 
By  the  house  of  the  wedding  is  meant  heaven  and  the 
church,  from  the  c6njunction  of  the  Lord  with  them  by 
His  Divine  truth  ;  from  which  also  the  Lord  in  the  Word 
is  called  the  Bridegroom  and  Husband ;  and  heaven,  with 
the  church,  the  bride  and  wife. 

181.  That  the  garments  of  angels  do  not  merely  appear 
as  garments,  but  really  are  garments,  is  evident  from  this, 
that  they  not  only  see  them,  but  also  feel  them  ;  and  also 
that  they  have  many  garments,  and  that  they  put  them  on 
and  put  them  off";  and  those  which  are  not  in  use  they  pre- 
serve, and  when  they  have  use  for  them  put  them  on  again. 
That  they  are  clothed  with  various  garments,  I  have  seen  a 
thousand  times.  I  inquired  whence  they  had  their  gar- 
ments, and  they  said  that  it  was  from  the  Lord,  and  that 
they  are  sometimes  clothed  with  them  unconsciously.  They 
said  also  that  their  garments  are  changed  according  to  their 
changes  of  state,  and  that  in  the  first  and  second  state  they 
have  shining  and  bright  garments,  in  the  third  and  fourth 
those  that  are  a  little  less  bright ;  and  this  hkewise  from 
correspondence,  because  they  have  changes  of  state  as  to 
intelligence  and  wisdom  —  of  which  see  above  (n.  154  to 
161). 

182.  Since  every  one  in  the  spiritual  world  has  garments 
according  to  intelligence,  thus  according  to  truths  from 
which  is  intelligence,  those  who  are  in  the  hells,  because 
without  truths,  appear  indeed  clothed  with  garments,  but 
such  as  are  ragged,  squalid,  and  filthy,  every  one  according 
to  his  insanity  ;  nor  can  they  wear  any  other.  It  is  granted 
them  by  the  Lord  to  be  clothed,  lest  they  should  be  seen 
naked. 


112 


HEAVEN   AND   HELL 


THE   DWELLINGS    AND    HOMES    OF    ANGELS. 

183    SiNCF  in  heaven  there  are  societies,  and  angels  live 
as  men,  they  have  also  dwellings,  and  these  again  various 
according  to  each  one's  state  of  hfe  -  magnificent  for  those 
in  higher  state,  and  less  magnificent  for  those  m  lower 
state      I  have  sometimes  spoken  with  angels  about  the 
dwellings  in  heaven,  and  said  that  at  this  day  scarce  any 
one  would  believe  that  they  have  houses  and  homes ;  some 
because  they  see  nothing  of  them,  some  because  they  do 
not  know  that  angels  are  men,  some  because  they  believe 
that  the  angelic  heaven  is  the  heaven  which  is  seen  with 
their  eyes  around  them,  and  because  this  appears  empty 
and  they  suppose  that  angels  are  ethereal  forms,  they  con- 
clude that  they  live  in  ether  ;  besides  that  they  do  not  com- 
prehend that  there  are  such  things  in  the  spiritual  world  as 
are  in  the  natural  world,  because  they  know  nothmg  about 
the  spiritual.     The  angels  said  that  they  know  that  such  ig- 
norance reigns  at  this  day  in  the  world,  and,  to  their  aston- 
ishment, chiefly  within  the  church,  and  more  with  the  in- 
telligent than  with  those  whom  they  call  simple.     They  said 
further,  that  it  might  be  known  from  the  Word  that  angels 
are  men,  since  those  who  have  been  seen  have  been  seen  as 
men  ;  in  like  manner  the  Lord,  Who  took  all  His  Human 
with  Him.     And  because  they  are  men,  it  might  be  known 
that  they  have  houses  and  homes,  and  do  not  —  as  some 
think  in  their  ignorance,  which  the  angels  called  insanity -- 
fly  about  in  the  air,  and  that  they  are  not  winds,  though 
they  are  called  spirits.     This  they  said  men  might  appre- 
hend  if  they  would  only  think  independently  of  their  ac- 
quired notions  about  angels  and  spirits,  as  is  the  case  when 
they  do  not  bring  it  into  question  and  under  direct  thought 
whether  it  be  so  ;  for  every  one  has  a  general  idea  that 
angels  are  in  human  form,  and  that  they  have  dwelhngs, 
which  he  calls  the  mansions  of  heaven,  surpassing  in  mag- 


'■"■■^"^"^'^[ilffililiteiainiiriniltMt 


THE    DWELLINGS   AND    HOMES   OF   ANGELS 


113 


nificence  the  dwellings  of  men.  But  this  common  idea, 
they  said,  which  flows  in  from  heaven,  falls  to  nothing  when 
brought  into  direct  examination  and  inquiry  whether  it  be 
so  —  as  happens  especially  with  the  learned,  who  by  their 
own  intelligence  have  shut  up  heaven  to  themselves  and 
the  entrance  of  its  light.  The  case  is  similar  in  regard  to 
a  belief  in  the  life  of  man  after  death  :  he  who  speaks 
about  it,  and  does  not  think  at  the  same  time  from  erudi- 
tion about  the  soul,  or  from  the  doctrine  of  the  reunion  of 
the  body,  believes  that  after  death  he  is  to  live  a  man  — 
among  angels  if  he  has  lived  well  —  and  that  then  he  shall 
see  magnificent  things  and  perceive  joys ;  but  as  soon  as 
he  looks  to  the  doctrine  of  the  reunion  of  the  body,  or  to 
the  theory  of  the  soul,  and  the  thought  occurs  whether  the 
soul  be  such,  and  thus  whether  this  be  so,  his  former  idea 
is  dissipated. 

184.  But  it  is  better  to  present  the  evidence  of  experi- 
ence. Whenever  I  have  spoken  with  angels  face  to  face, 
I  have  been  with  them  in  their  dwellings.  These  dwellings 
are  quite  like  dwellings  on  earth,  which  we  call  houses,  but 
more  beautiful.  In  them  are  chambers,  parlors,  and  bed- 
rooms, in  great  number ;  they  have  also  courts,  and  are 
surrounded  with  gardens,  lawns,  and  shrubberies.  Where 
they  live  in  company  together,  their  houses  are  contiguous 
one  to  another,  disposed  in  the  form  of  a  city,  with  ave- 
nues, streets,  and  public  squares,  quite  like  cities  on  earth. 
I  have  been  allowed  to  pass  through  them  and  to  look 
about  on  every  side,  and  sometimes  to  enter  the  houses. 
This  occurred  when  my  inner  sight  was  opened,  in  full 
wakefulness  of  the  body.** 

185.  I  have  seen  palaces  of  heaven  of  such  magnifi- 
cence as  cannot  be  described.  They  shone  above  as  of 
pure  gold,  and  below  as  of  precious  stones,  some  more 
splendid   than  others.     Within,  too,  the  apartments  were 

«  Angels  have  cities,  houses,  and  palaces,  940-42,  Ili6^  1626-31, 
4622. 


114 


HEAVEN  AND  HELL 


adorned  with  such  decorations  as  there  are  neither  words 
nor  knowledge  to  describe.     On  the  side  looking  to  the 
south  were  pleasure-grounds,  where  again  everything  shone 
in  some  -places  the  leaves  as  of  silver,  and  the  fruit  as  of 
gold  •  and  the  flowers  in  their  beds  formed  rainbows  with 
their' colors.     Beyond  the  borders,  where  the  view  termin- 
ated, were  seen  other  palaces.     Suchjsjhearcluteci^ 
heaven,  that  you  would  ^theart  is  the^e,jnjts_art ;  ^ 
ijr;;^nder,  because  that  art  is  itself  fromjiea^-     The 
li^^dTSd  that  such  things,  and  innumerable  others  which 
are  still  more  perfect,  are  presented  by  the  Lord  before 
their  eyes ;  h.^t^till  that  they  dehght  their  mindsjnorejhan 
their  eyes,  ajdlhirbecause  in  everyjhingjheLse^^orre: 
^f;:;;^^.  and  bv  correspondence  what  is  Divine. 
%86    As  to  these  correspondences,  I  have  been  informed 
that  not  only  the  palaces  and  houses,  but  also  all  thmgs 
within   and  without  them,  correspond   to  interior  things 
which  they  have  from  the  Lord  ;  that  the  house  itself  m 
general  corresponds  to  the  good  that  is  in  them,  the  several 
things  within  the  house  to  the  various  things  of  which  their 
.ood  consists,*  and  the  things  outside  to  the  truths  they 
have  from  good,  and   likewise  to  their  perceptions  and 
knowledges;    and   that   because   they  correspond   to  the 
goods  and  truths  which  they  have  from  the  Lord,  they  cor- 
respond to  their  love,  and  hence  to  their  wisdom  and  in- 
telligence -  because  love  is  of  good,  wisdom  is  of  good 
and  at  the  same  time  of  truth,  and  intelligence  is  of  truth 
from  good.     Such  are  the  things  perceived  Jjy  angels  when 

*  Houses,  with  what  is  in  them,  signify  the  things  with  man  which 
are  of  his  mind,  thus  his  interiors,  n.  710,  2233,  233'.  2559.  3I2». 
3S38  4973.  5023  6639.  6690,  7353. 7848.  79.0,  79^9. 9I5°;.  thus  those 
llth?eU.'e\o  good  and  truth,  „.  2233,  .33.,  ^559.  4982  7  48,  79^- 
Inner  rooms  and  bed-chambers  sigmfy  interior  thmgs  there  n.  3900, 
c6oi  T^-.-i  The  roof  of  a  house  signifies  what  xs  inmost  n.  3^52. 
^o^sV'^i  house  of  wood  signifies  what  is  of  good,  and  a  house  of 
Stone  what  is  of  truth,  n.  3720. 


THE    DWELLINGS    AND    HOMES   OF    ANGELS 


115 


they  behold  what  is  around  them,  and  thus  their  minds  are 
more  affected  and  delighted  with  them  than  their  eyes. 

187.  By  this  it  was  made  plain  why  the  Lord  called 
Himself  the  temple  at  Jerusalem  (John  ii.  19,  21)/  namely, 
because  the  temple  represented  His  Divine  Human ;  and 
why  the  New  Jerusalem  was  seen  of  pure  gold,  its  gates  of 
pearls,  and  its  foundations  of  precious  stones  (Apoc.  xxi.) 
—  because  the  New  Jerusalem  signifies  the  church  which  is 
hereafter  to  be  established,  the  twelve  gates  its  truths  lead- 
ing to  good,  and  the  foundations  the  truths  on  which  the 
church  is  founded.'' 

188.  The  angels  of  whom  the  Lord's  celestial  "kingdom 
consists,  dwell  for  the  most  part  in  elevated  places,  appear- 
ing like  mountains  of  earth  ;  the  angels  of  whom  the  Lord's 
spiritual  kingdom  consists,  dwell  in  less  elevated  places, 
appearing  like  hills ;  but  the  angels  in  the  lowest  parts  of 
heaven,  dwell  in  places  appearing  like  ledges  of  stone. 
These  things  also  exist  from  correspondence,  for  interior 
things  correspond  to  higher,  and  exterior  things  to  lower.  •^ 
This  is  why  mountains,  in  the  Word,  signify  celestial  love, 
hills  spiritual  love,  and  rocks  faith./ 

c  The  house  of  God  in  the  supreme  sense  signifies  the  Divine  Human 
of  the  Lord  as  to  Divine  good,  but  the  temple  as  to  Divine  truth;  and 
in  a  respective  sense,  heaven  and  the  church  as  to  good  and  truth, 
n.  3720. 

d  Jerusalem  signifies  the  church  in  which  is  genuine  doctrine,  n.  402, 
3654,  9166.  Gates  signify  introduction  to  the  doctrine  of  the  church, 
and  by  doctrine  into  the  church,  n.  2943,  4777.  Foundation  signilies 
truth  on  which  heaven,  the  church,  and  doctrine  are  founded,  n.  9643. 

*  In  the  Word  what  is  interior  is  expressed  by  what  is  higher,  and 
what  is  higher  signifies  what  is  interior,  n.  2148,  3084,  4599.  5146,8325. 
What  is  high  signifies  what  is  internal,  and  likewise  heaven,  n.  1735, 
2148,4210,4599,  8153. 

/  In  heaven  are  seen  mountains,  hills,  rocks,  valleys,  lands,  altogether 
as  in  the  world,  n.  10608.  On  mountains  dwell  angels  who  are  in  the 
good  of  love,  on  hills  those  who  are  in  the  good  of  charity,  on  rocks 
those  who  are  in  the  good  of  faith,  n.  10438.  Therefore  by  mountains 
in  the  Word  is  signified  the  good  of  love,  n.  795,4210,6435,  8327, 


ii6 


HEAVEN    AND    HELL 


189.  There  are  also  angels  who  do  not  live  in  society, 
/-p  I  but  separate,  house  by  house.     These  dwell  in  the  midst 

of  heaven,  because  they  are  the  best  of  angels. 

190.  The  houses  in  which  angels  dwell,  are  not  built  as 
are  houses  in  the  world,  but  are  given  to  them  gratuitously 
by  the  Lord,  to  every  one  according  to  his  reception  of 
good  and  truth,  lliey  are  also  varied  a  little  according  to 
the  changes  of  the  state  of  their  interiors,  of  which  above 
(n.  154-160).  All  things  whatever  which  the  angels  pos- 
sess, they  acknowledge  as  received  from  the  Lord,  and 
whatever  they  have  need  of  is  given  them. 


SPACE    IN    HEAVEN. 


191.  All  things  in  heaven  appear  in  place  and  in  space, 
just  as  in  the  world,  and  yet  angels  have  no  notion  or  idea 
of  place  and  space.  Because  this  cannot  but  appear  as  a 
paradox,  I  wish  to  present  the  matter  in  clear  light,  as  it  is 
one  of  great  importence. 

192.  All  going  from  place  to  place  in  the  spiritual  world 
is  effected  by  change  of  state  of  the  interiors,  so  that 
change  of  place  is  nothing  else  than  change  of  state.''    In 

8758,  10438,  10608;  by  hills,  the  good  of  charity,  n.  6435,  10438;  by 
rocks,  the  good  and  truth  of  faith,  n.  8581,  10580.  Stone,  of  which 
rock  consists,  in  like  manner  signifies  the  truth  of  faith,  n.  114,  643, 
1298,  3720,  6426,  8609,  10376.  Hence  by  mountains  is  signified 
heaven,  n.  8327,  8805,  9420;  and  by  the  top  of  a  mountain,  the  in- 
must  of  heaven,  n.  9422,  9434,  10608.  Therefore  the  ancients  had 
their  holy  worship  on  mountains,  n.  796,  3722. 

'i  In  the  Word  places  and  spaces  signify  states,  n.  2625,  2837,  3356, 
3387*  7381.  10580:  from  experience,  n.  1274,  1277,  1376-81,  4321, 
4882,  10146,  10580.  Distance  signifies  difference  of  state  of  life,  n. 
9104,  9967.  Movements  and  changes  of  place  in  the  spiritual  world 
are  changes  of  the  state  of  life,  because  they  originate  thence,  n.  1273- 
75»  '377>  335^»  944°'     ^^  h^^  manner  journeyings,  n.  9440,  10734: 


SPACE    IN    HEAVEN 


117 


this  way  also  I  have  been  conducted  by  the  Lord  into  the 
heavens,  and  likewise  to  the  earths  in  the  universe,  and  this 
as  to  my  spirit,  while  the  body  remained  in  the  same 
place.*  In  this  way  all  the  movements  of  angels  take  place  ; 
hence  they  have  no  distances,  and  if  not  distances,  neither 
have  they  spaces,  but  instead  of  them  states  and  their 
changes. 

193.  As  changes  of  place  are  made  in  this  way,  it  is  evi- 
dent that  approximations  are  similarities  as  to  state  of  in- 
teriors, and  that  removals  are  dissimilarities.  From  this  it 
follows  that  those  are  near  to  each  other  who  are  in  similar 
state,  and  those  at  a  distance  who  are  in  dissimilar  state ; 
and  that  spaces  in  heaven  are  nothing  else  than  external 
states  corresponding  to  internal.  It  is  from  this  cause  that 
the  heavens  are  distinct  from  each  other,  and  also  the  soci- 
eties of  each  heaven,  and  the  individuals  in  each  society. 
From  this  likewise  it  is,  that  the  hells  are  entirely  sepa- 
rated from  the  heavens ;  for  they  are  in  a  contrary  state. 

194.  From  the  same  cause  also,  in  the  spiritual  world 
one  appears  in  presence  to  another,  if  only  he  intensely 
desires  his  presence  ;  for  thus  he  sees  him  in  thought,  and 
presents  himself  in  his  state ;  and  conversely,  one  is  re- 
moved from  another  so  far  as  he  is  averse  to  him.  And 
because  all  aversion  is  from  contrariety  of  affections  and 
from  disagreement  of  thoughts,  it  comes  to  pass  in  that 
world,  that  several  who  are  in  one  place  are  seen  by  one 
another  so  long  as  they  agree,  but  as  soon  as  they  disagree 
they  disappear. 

illustrated  by  experience,  n.  1273-77,5605.  Hence  in  the  Word  to 
journey  signifies  to  live,  and  likewise  progression  of  life;  in  like  man- 
ner to  sojourn,  n.  3335,  4554,  4585*  4^82,  5493,  5605,  5996,  8345, 
8397,  8417,  8420,  8557.  To  go  vnth  the  Lord,  is  to  live  with  Him,  n. 
10567. 

i>  Man  as  to  his  spirit  may  be  conducted  far  away  by  changes  of 
state,  while  his  body  remains  in  its  place,  also  from  experience,  n.  9440, 
9967,  10734.  What  it  is  to  be  brought  by  the  spirit  into  another  place, 
n.  1884. 


ii8 


HEAVEN  AND  HELL 


195.  When  also  any  one  goes  from  one  place  to  another, 
whether  it  be  in  his  own  city,  or  in  courts,  or  in  gardens, 
or  to  others  out  of  his  own  society,  then  he  arrives  more 
quickly  when  he  eagerly  desires  it,  and  more  tardily  when 
he  does  not — the  way  itself  being  lengthened  and  short- 
ened according  to  the  desire,  although  it  is  the  same  :  this 
I  have  often  seen  to  my  surprise.  From  these  things  again 
it  is  plain  that  distances,  consequently  spaces,  are  with 
angels  altogether  according  to  the  states  of  their  interi- 
ors;'^ and  because  it  is  so,  the  notion  and  idea  of  space 
cannot  enter  into  their  thought,  though  there  are  spaces 
with  them  equally  as  in  the  world. 

196.  This  may  be  illustrated  by  the  thoughts  of  man,  in 
that  space  does  not  belong  to  them ;  for  what  man  views 
intensely  in  thought,  is  set  before  him  as  present.  He  who 
reflects  also  knows  that  neither  does  his  sight  know  space, 
except  from  intermediate  objects  on  the  earth  that  are  seen 
at  the  same  time,  or  from  taking  into  account  his  knowl- 
edge of  the  distance.  This  happens  because  there  is  con- 
tinuity, and  in  what  is  continuous  nothing  appears  distant, 
except  from  what  is  not  continuous.  This  is  more  espe- 
cially the  case  with  angels,  because  their  sight  acts  as  one 
with  their  thought,  and  the  thought  acts  as  one  with  the 
affection,  and  because  things  appear  near  and  remote,  and 
are  also  varied,  according  to  the  states  of  their  interiors,  as 
was  said  above. 

197.  Hence  it  is  that  in  the  Word  by  places  and  spaces, 
and  by  all  things  which  derive  anything  from  space,  are 
signified  such  things  as  relate  to  state  —  as  by  distances, 
near  or  far,  ways,  journeys,  sojournings,  miles  and  furlongs, 
plains,  fields,  gardens,  cities  and  streets,  motions,  measures 
of  various  kinds,  long,  broad,  high,  and  deep,  and  innu- 
merable other  things ;  for  most  things  in  man's  thought 
from  the  world  derive  something  from  space  and  time.     I 

c  Places  and  spaces  are  presented  to  the  sight  according  to  states  of 
the  interiors  of  angels  and  spirits,  n.  5605,  9440,  10146. 


SPACE   IN   HEAVEN 


119 


would  mention  here  only  what  is  signified  in  the  Word  by 
length,  breadth,  and  height.  In  the  world,  that  is  called 
long  and  broad,  which  is  long  and  broad  as  to  space,  like- 
wise high  ;  but  in  heaven,  where  they  do  not  think  from 
space,  by  length  is  meant  the  state  of  good,  by  breadth 
the  state  of  truth,  and  by  height  their  discrimination  ac- 
cording to  degrees  (see  n.  38).  The  reason  that  such 
things  are  meant  by  those  three  dimensions  is  because 
long,  in  heaven,  is  from  east  to  west,  and  those  are  there 
who  are  in  the  good  of  love  ;  and  broad,  in  heaven,  is  from 
south  to  north,  and  those  are  there  who  are  in  truth  from 
good  (see  n.  148)  ;  and  high,  in  heaven,  is  both,  according 
to  degrees.  Hence  it  is  that  in  the  Word,  by  length, 
breadth,  and  height  such  things  are  signified  —  as  in  Eze- 
kiel  (from  chap.  xl.  to  xlviii.),  where  by  measures,  as  to 
length,  breadth,  and  height,  is  described  the  new  temple 
and  new  earth,  with  the  courts,  chambers,  gates,  doors, 
windows,  and  surroundings,  by  which  is  signified  the  New 
Church,  and  the  goods  and  truths  therein ;  otherwise  to 
what  purpose  would  be  all  those  measures  ?  In  like  manner 
the  New  Jerusalem  is  described  in  the  Apocalypse,  in  these 
words  :  The  city  lieth  fou7'-square,  and  the  lejigth  thereof 
is  as  great  as  the  breadth  ;  and  he  measured  the  city  with 
the  reed,  tivelve  thousand  furlongs :  the  length,  the  breadth, 
and  the  height  thereof  are  equal  (xxi.  16).  Because  by  the 
New  Jerusalem  is  there  signified  the  New  Church,  by  those 
measures  are  signified  the  things  of  the  church  ;  by  length 
the  good  of  its  love,  by  breadth  truth  from  that  good,  by 
height  good  and  truth  as  to  degrees,  by  twelve  thousand 
furlongs  all  good  and  truth  in  the  complex.  What  other- 
wise could  be  meant  by  the  height  being  twelve  thousand 
furlongs,  the  same  as  the  length  and  the  breadth  ?  That  in 
the  Word  by  breadth  is  signified  truth,  is  evident  in  David : 
Jehovah,  Thou  hast  not  shut  me  up  into  the  hand  of  the 
enemy,  Thou  hast  made  my  feet  to  stand  in  a  broad  place 
(Psalm  xxxi.  8).      Out  of  straitness  I  called  upon  Jah  ;  He 


I20 


HEAVEN    AND    HELL 


answer eth  me  in  a  broad  place  (Psalm  cxviii.  5)  :  besides 
other  passages,  as  in  Isaiah  (viii.  8)  ;  and  in  Habakkuk 
(i.  6).     So  Ukewise  in  all  other  cases. 

198.  From  these  things  it  may  be  seen  that,  although  in 
heaven  there  are  spaces  as  in  the  world,  still  nothing  there 
is  estimated  according  to  spaces,  but  according  to  states ; 
consequently  that  spaces  cannot  there  be  measured  as  in 
the  world,  but  only  be  seen  from  the  state,  and  according 
to  the  state  of  the  interiors  of  those  who  are  there.  ^ 

199.  The  first  and  veriest  cause  of  this  is,  that  the  Lord 
is  present  to  every  one  according  to  love  and  faith,^  and 
that  all  things  appear  near  and  afar  off  according  to  His 
presence,  for  from  this  all  things  in  the  heavens  are  deter- 
mined. By  that  also  the  angels  have  wisdom,  for  by  it  they 
have  extension  of  thoughts,  and  by  it  there  is  a  communi- 
cation of  all  things  in  the  heavens ;  in  a  word,  by  that  they 
have  the  faculty  of  thinking  spiritually,  and  not  naturally 
like  men. 


THE   FORM    OF    HEAVEN,    ACCORDING   TO     WHICH    ARE 
ITS    CONSOCIATIONS    AND   CQMMUNICATIONS. 

200.  What  the  form  of  heaven  is,  may  in  some  measure 
be  manifest  from  what  has  been  shown  in  the  preceding 
chapters  \  as  that  heaven  is  like  to  itself  in  grcatests  and 
leasts  (n.  72)  ;  that  each  society,  therefore,  is  a  heaven  in 
less  form,  and  each  angel  in  least  (n.  51-58)  ;  that  as  the 
whole  heaven  represents  one  man,  so  each  society  of 
heaven  represents  man  in  less  form,  and  each  angel  in  least 

<^  In  the  Word  length  signifies  good,  n.  1 61 3,  9487.  Breadth  signi- 
fies truth,  n.  1613,  3433,  3434,4482,  9487,  10179.  Height  signifies 
good  and  truth  as  to  degrees,  n.  9489,  9773,  10181. 

e  Conjunction  and  presence  of  the  Lord  with  angels  is  according  to 
their  reception  of  love  and  charity  from  Him,  n.  290,  681,  1954,  2658, 
2886,  2888,  2889,  3001,  374i-43»  4318,  43i9»  4524,  721 1,  9128. 


THE   FORM    OF   HEAVEN 


121 


(n.  59-77)  ;  that  in  the  midst  are  the  most  wise,  and  round 
about  even  to  the  borders  are  the  less  wise,  and  this  also  in 
each  society  (n.  43)  ;  and  that  from  east  to  west  in  heaven 
dwell  those  who  are  in  the  good  of  love,  and  from  south  to 
north  those  who  are  in  truths  from  good  ;  in  like  manner 
in  each  society  (n.  148,  149).  All  these  things  are  accord- 
ing to  the  form  of  heaven ;  hence  it  may  be  concluded 
from  them  what  this  form  is  in  the  whole.'' 

201.  It  is  important  to  know  what  the  form  of  heaven 
is,  since  not  only  are  all  consociated  according  to  that 
form,  but  also  all  communication  takes  place  according  to 
it ;  and  because  all  communication  takes  place  according 
to  it,  so  does  all  extension  of  thoughts  and  affections, 
consequently  all  the  intelligence  and  wisdom  of  angels. 
Hence,  as  far  as  any  one  is  in  the  form  of  heaven,  thus  as 
far  as  he  is  a  form  of  heaven,  so  far  he  is  wise.  Whether 
you  speak  of  being  in  the  form  of  heaven,  or  in  the  order 
of  heaven,  it  comes  to  the  same  thing,  since  the  form  of 
everything  is  from  order,  and  according  to  it.'^ 

202.  Here  something  shall  first  be  said  as  to  what  it  is 
to  be  in  the  form  of  heaven.  Man  was  created  in  the  im- 
age of  heaven,  and  in  the  image  of  the  world ;  his  internal 
in  the  image  of  heaven,  and  his  external  in  the  image  of 
the  world  (see  above,  n.  57).  Whether  you  say  in  the  im- 
age, or  according  to  the  form,  it  is  the  same.  But  because 
man,  by  evils  of  his  will,  and  thence  by  falsities  of  thought, 
has  destroyed  in  himself  the  image  of  heaven,  thus  its  form, 
and  in  its  place  introduced  the  image  and  form  of  hell,  his 
internal  from  his  very  birth  is  closed  ;  which  is  the  cause 
that  man,  otherwise  than  animals  of  every  kind,  is  born 

a  The  whole  heaven,  as  to  all  the  angelic  societies,  is  arranged  by 
the  Lord  according  to  His  Divine  order,  inasmuch  as  the  Divine  of  the 
Lord  with  the  angels  makes  heaven,  n.  3038,  721 1,  9128,  9338,  10125, 
10151,  10157.     Concerning  the  heavenly  form,  n.  4040-43,  6607,  9877. 

b  The  form  of  heaven  is  a  form  according  to  Divine  order,  n.  4040- 
43»  6607,  9877. 


122 


HEAVEN   AND    HELL 


into  mere  ignorance.  But  that  the  image  or  form  of  heaven 
may  be  restored  to  him,  he  must  be  instructed  in  such 
things  as  are  of  order ;  since,  as  was  said  above,  form  is 
according  to  order.  The  Word  contains  all  the  laws  of 
Divine  order,  for  the  laws  of  Divine  order  are  its  precepts ; 
as  far,  therefore,  as  man  knows  them  and  lives  according  to 
them,  so  far  his  internal  is  opened,  and  there  the  order  or 
image  of  heaven  is  formed  anew.  Hence  it  is  evident 
what  it  is  to  be  in  the  form  of  heaven,  namely,  that  it  is  to 
live  according  to  those  things  which  are  in  the  Word.^ 

203.  As  far  as  any  one  is  in  the  form  of  heaven,  so  far 
he  is  in  heaven,  and  indeed,  so  far  he  is  heaven  in  least 
form  (n.  57)  ;  consequently  so  far  he  is  in  intelligence  and 
wisdom ;  for,  as  was  said  above,  all  the  thought  of  his  un- 
derstanding, and  all  the  affection  of  his  will,  extend  them- 
selves every  way  into  heaven  according  to  its  form,  and 
wonderfully  communicate  with  the  societies  there,  and  these 
in  turn  with  him.^  There  are  some  who  believe  that 
thoughts  and   affections  do  not  really  extend  themselves 


c  Divine  truths  are  the  laws  of  order,  n.  2447,  7995.  Man  is  man 
so  far  as  he  lives  according  to  order,  thus  so  far  as  he  is  in  good  ac- 
cording to  Divine  truths,  n.  4839,  6605,  6626.  It  is  man  into  whom 
are  brought  together  all  things  of  Divine  order,  and  from  creation  he 
is  Divine  order  in  form,  n.  3628,  4219,  4222,  4223,  4523,  4524,  51 14, 
6013,  6057,  6605,  6626,  9706,  10156,  10472.  Man  is  not  born  into 
good  and  truth,  but  into  evil  and  falsity,  thus  into  what  is  contrary  to 
Divine  order,  and  hence  into  mere  ignorance;  and  therefore  it  is  ne- 
cessary that  he  be  born  anew,  that  is,  be  regenerated,  which  is  effected 
by  Divine  truths  from  the  Lord,  that  he  may  be  introduced  into  order, 
n.  1047,  2307,  2308,  3518,  3812,  84S0,  8550,  10283,  10284,  10286, 
1073 1.  The  Lord,  when  He  forms  man  anew,  that  is,  regenerates  him, 
arranges  all  things  in  him  according  to  order,  which  is,  into  the  form 
of  heaven,  n.  5700,  6690,  9931,  10303. 

d  Every  one  in  heaven  has  communication  of  life,  which  may  be 
called  extension,  into  angelic  societies  round  about,  according  to  the 
quantity  and  quality  of  good,  n.  8794,  8797.  Thoughts  and  affections 
have  such  extension,  n.  2470,  6598-6613.  They  are  conjoined  and  dis- 
joined according  to  the  ruHng  affections,  n.  4111. 


THE  FORM   OF   HEAVEN 


123 


around  them,  but  that  they  are  within  them,  because  what 
they  think,  they  see  within  in  themselves,  and  not  as  dis- 
tant ;  but  they  are  much  deceived.  For  as  the  sight  of  the 
eye  has  extension  to  remote  objects,  and  is  affected  accord- 
ing to  the  order  of  the  things  which  it  sees  in  that  exten- 
sion, so  likewise  the  interior  sight,  which  is  that  of  the  un- 
derstanding, has  extension  in  the  spiritual  world,  although 
man  does  not  perceive  it,  for  the  reason  spoken  of  above 
(n.  196).  The  difference  is  only  that  the  sight  of  the  eye 
is  affected  naturally,  because  from  the  things  in  the  natural 
world,  but  the  sight  of  the  understanding  is  affected  spirit- 
ually, because  from  the  things  in  the  spiritual  world,  which 
all  have  relation  to  good  and  truth.  That  man  does  not 
know  that  it  is  so,  is  because  he  does  not  know  that  there 
is  any  light  which  enlightens  the  understanding ;  when  yet 
man,  without  the  light  which  enlightens  the  understanding, 
can  think  nothing  at  all  — of  which  light,  see  above  (n. 
126-132).  There  was  a  certain  spirit  who  Ukewise  believed 
that  he  thought  from  himself,  thus  without  any  extension 
out  of  himself  and  communication  thereby  with  societies 
beyond.  That  he  might  know  that  he  was  in  a  false  per- 
suasion, communication  with  neighboring  societies  was  taken 
away  from  him.  He  was  then  not  only  deprived  of  thought, 
but  also  fell  down  as  if  lifeless,  yet  tossed  his  arms  about 
like  a  new-bom  infant.  After  a  while  the  communication 
was  restored  to  him,  and  by  degrees,  as  it  was  restored,  he 
returned  into  the  state  of  his  thought.  Other  spirits,  who 
saw  this,  then  confessed  that  all  thought  and  affection  flows 
in  according  to  communication,  and  because  all  thought 
and  affection,  also  all  of  life ;  since  all  of  man's  life  con- 
sists in  this,  that  he  can  think  and  be  affected,  or  what  is 
the  same,  that  he  can  understand  and  wilhr 

'  There  is  only  one  Life,  from  which  all  live,  both  in  heaven  and  in 
the  world,  n.  1954,  2021,  2536,  2658,  2886-89,  3001,  3484,  3742,  5847, 
6467.  That  hfe  is  from  the  Lord  alone,  n.  2886-89,  3344,  3484,  4319, 
4320,  4524,  4882,  59S6,  6325,  6468-70,  9276,  10196.     It  flows  in  with 


124 


HEAVEN    AND    HELL 


204.  But  it  is  to  be  known  that  intelligence  and  wisdom 
with  every  one  is  varied  according  to  his  communication. 
Those  whose  intelligence  and  wisdom  is  formed  from  gen- 
uine truths  and  goods,  have  communication  with  societies 
according  to  the  form  of  heaven ;  but  with  those  whose 
intelligence  and  wisdom  is  not  formed  from  genuine  truths 
and  goods,  and  yet  from  such  things  as  agree  with  them, 
the  communication  is  broken  and  but  irregularly  coherent, 
for  it  is  not  with  societies  in  a  series  in  which  is  the  form 
of  heaven.  But  those  who  are  not  in  intelligence  and  wis- 
dom, because  in  falsities  from  evil,  have  communication 
with  societies  in  hell,  with  extension  according  to  their  con- 
firmation in  falsities.  It  is  further  to  be  known,  that  this 
communication  with  societies  is  not  a  communication  with 
them  to  the  manifest  perception  of  their  members,  but  a 
communication  with  their  quality  in  which  they  are  and 
which  is  from  them./ 

205.  All  are  consociated  in  heaven  according  to  spiritual 
affinities,  which  are  those  of  good  and  truth  in  their  order. 
It  is  so  in  the  whole  heaven,  so  in  each  society,  and  so  in 
each  house.  For  this  reason  angels  who  are  in  similar 
good  and  truth,  recognize  one  another  as  do  relatives  and 
those  akin  on  earth,  just  as  if  they  had  been  acquainted 
from  infancy.     In  like  manner  are  consociated  the  goods 

angels,  spirits,  and  men,  in  a  wonderful  manner,  n.  2886-89,  3337, 
3338,  3484,  3742.  The  Lord  flows  in  from  His  Divine  love,  which  is 
of  such  a  nature  that  what  is  its  own  it  wills  should  be  another's,  n. 
3472,  4320.  For  this  reason  life  appears  as  if  it  were  in  man,  and  not 
flowing  in,  n.  3742,  4320.  Of  the  joy  of  angels,  perceived  and  con- 
firmed by  what  they  told  me,  because  they  do  not  live  from  themselves, 
but  from  the  Lord,  n.  6469.  The  wicked  not  willing  to  be  convinced 
that  life  flows  in,  n.  3743.  Life  from  the  Lord  flows  in  also  with  the 
wicked,  n.  2706,  3743,  4417,  10196.  But  they  turn  good  into  evil,  and 
truth  into  falsity;  for  according  to  man's  quality  is  his  reception  of 
life  —  illustrated,  n.  4319,  4320,  4417. 

/  Thought  diffuses  itself  into  societies  of  spirits  and  of  angels  round 
about,  n.  6600-6605.  Still  it  does  not  move  and  disturb  the  thoughts 
of  the  societies,  n,  6601,  6603. 


'^a«ii*'»"'M»'^^si'»«iiMift1^^ 


THE    FORM    OF    HEAVEN 


125 


and  truths,  which  make  wisdom  and  intelligence,  with  each 
angel ;  they  recognize  one  another  in  like  manner,  and  as 
they  recognize  one  another,  so  likewise  they  join  themselves 
together.^  For  this  reason  those  with  whom  truths  and 
goods  are  conjoined  according  to  the  form  of  heaven,  see 
things  following  one  another  in  series,  and  how  widelj' 
around  they  cohere ;  but  it  is  otherwise  with  those  with 
whom  goods  and  truths  are  not  conjoined  according  to  the 

form  of  heaven. 

206.  Such  is  the  form  in  each  heaven,  according  to 
which  the  angels  have  communication  and  extension  of 
thoughts  and  affections,  thus  according  to  which  they  have 
intelligence  and  wisdom ;  but  the  communication  of  one 
heaven  with  another  is  different,  that  is,  of  the  third  or 
inmost  with  the  second  or  middle,  and  of  these  with  the 
first  or  last.  The  communication,  however,  between  the 
heavens  is  not  to  be  called  communication,  but  influx ;  of 
which  something  shall  now  be  said.  That  there  are  three 
heavens,  and  those  distinct  from  one  another,  may  be  seen 
above  in  its  own  chapter  (n.  29-40). 

207.  That  there  is  not  communication  of  one  heaven 
with  another,  but  influx,  may  be  evident  from  their  situa- 
tion in  regard  to  one  another.  The  third  or  inmost  heaven 
is  above,  the  second  or  middle  heaven  is  below,  and  th^ 
first  or  lowest  heaven  is  still  lower.  In  a  similar  arrange- 
ment are  all  the  societies  of  each  heaven,  as,  for  example, 
those  which  are  on  elevated  places  appearing  as  mountains 
(n.  188)  ;  on  the  summits  of  these  dwell  those  who  are 
of  the  inmost  heaven,  below  these  are  the  societies  of  a 
second  heaven,  below  these  again  the  societies  of  a  lowest 
heaven  ;  and  so  everywhere,  whether  it  be  in  elevated  places 

g  Good  recognizes  its  truth,  and  truth  its  good,  n.  2429,  3101,  3102, 
3161,  3179,  3180,  4358,  5704,  5835,  9637-  Hence  is  the  conjunction 
of  good  and  truth,  n.  3834,  4096,  4097.  430i,  4345'  4353.  4364.  43^8, 
5365,  7623-27,  7752-62,  8530.  9258.  10555.  And  this  is  from  the  in- 
flux  of  heaven,  n.  9079. 


126 


HEAVEN    AND    HELL 


or  in  those  not  elevated.  A  society  of  a  hi^htr  heaven 
has  not  communication  with  a  society  of  a  lower,  except  by 
correspondences  (see  above,  n.  loo)  ;  and  communica- 
tion by  correspondences  is  what  is  called  influx. 

208.  One  heaven  is  conjoined  with  another,  or  a  society 
of  one  heaven  with  a  society  of  another,  by  the  Lord  alone, 
by  means  of  inflowing  immediately  and  mediately,  imme- 
diately from  Himself,  and  mediately  through  the  higher 
heavens  in  order  into  the  lower.*  Since  the  conjunction  of 
the  heavens  by  this  inflowing  is  from  the  Lord  alone,  there- 
fore the  greatest  precaution  is  taken  that  no  angel  of  a 
higher  heaven  may  look  down  into  a  society  of  a  lower  one, 
and  speak  with  any  one  there  :  as  soon  as  ihis  is  done,  the 
angel  is  deprived  of  his  intelligence  and  wisdom.  The 
reason  of  this  shall  be  told.  As  there  are  three  degrees  of 
heaven,  so  each  angel  has  three  degrees  of  Hfe.  To  angels 
in  the  inmost  heaven,  the  third  or  inmost  degree  is  open, 
and  the  second  and  first  are  closed  ;  to  those  in  the  middle 
heaven,  the  second  degree  is  open,  and  the  first  and  third 
are  closed ;  and  to  those  in  the  lowest  heaven,  the  first  de- 
gree is  open,  and  the  second  and  third  are  closed.  As 
soon,  therefore,  as  an  angel  of  the  third  heaven  looks  down 
into  a  society  of  the  second  and  speaks  with  any  one  there, 
his  third  degree  is  closed ;  on  the  closing  of  which,  he  is 
deprived  of  his  wisdom;  for  his  wisdom  resides  in  the 
third  degree,  and  he  has  none  in  the  second  and  first. 
This  is  what  is  meant  by  the  words  of  the  Lord  in  Mat- 
thew :  He  that  is  on  the  house-top,  let  him  not  go  down  to 
take  what  is  in  his  house;  and  he  who  is  in  the  field,  let 
him  not  return  back  to  take  his  garment  (xxiv.  17,  18). 
And  in  Luke  :  In  that  day,  he  who  shall  be  on  the  house- 
top, and  his  goods  in  the  house,  let  him  not  go  down  to  take 

h  Influx  is  immediate  from  the  Lord,  and  mediate  through  heaven,  n. 
6063,  6307,  6472,  9682,  9683.  The  Lord's  influx  is  immediate  into  the 
minutest  parts  of  all  things,  n.  6058,  6474-78,  871 7,  8728.  The  Lord's 
mediate  influx  through  the  heavens,  n.  4067,  6982,  6985,  6996. 


THE  FORM  OF  HEAVEN 


127 


them  away  ;  and  he  who  is  in  the  fields  let  him  not  return 
back:  remember  Lot's  wife  (xvii.  31,  32). 

209.  There  is  no  inflowing  from  the  lower  heavens  into 
the  higher,  because  this  is  contrary  to  order ;  but  from  the 
higher  heavens  into  the  lower.  The  wisdom  also  of  angels 
of  a  higher  heaven  exceeds  the  wisdom  of  angels  of  a  lower 
heaven,  as  a  myriad  to  one.  This  also  is  the  reason  that 
angels  of  a  lower  heaven  cannot  speak  with  angels  of  a 
higher  one ;  and  even  when  they  look  toward  them,  they 
do  not  see  them,  their  heaven  appearing  like  a  cloud  over 
head.  Yet  angels  of  a  higher  heaven  can  see  those  in  a 
lower  heaven,  but  are  not  allowed  to  converse  with  them, 
except  with  the  loss  of  their  wisdom,  as  was  said  above. 

210.  The  thoughts  and  affections  and  also  the  speech 
of  the  angels  of  the  inmost  heaven,  are  never  perceived  in 
the  middle  heaven,  because  they  so  far  transcend  what  is 
there.  But  when  it  pleases  the  Lord,  there  appears  from 
them  something  like  flame  in  the  lower  heavens,  and  the 
thoughts  which  are  in  the  middle  heaven  appear  as  some- 
thing of  light  in  the  lowest  heaven,  and  sometimes  as  a 
bright  cloud  of  varied  hue.  From  that  cloud,  its  ascent, 
descent,  and  form,  it  is  also  known  in  some  degree  what 
they  are  saying. 

211.  From  these  things  it  maybe  evident  what  is  the 
form  of  heaven,  namely,  that  in  the  inmost  heaven  it  is  the 
most  perfect  of  all,  in  the  middle  heaven  also  perfect,  but 
in  an  inferior  degree,  and  in  the  lowest  heaven  in  a  degree 
still  inferior  ;  and  that  the  form  of  one  heaven  subsists  from 
another  by  the  inflowing  from  the  Lord.  But  what  com- 
munication by  inflowing  is,  cannot  be  comprehended,  unless 
it  be  known  what  degrees  of  altitude  are,  and  how  they 
diff'er  from  degrees  of  longitude  and  latitude.  What  these 
different  degrees  are  may  be  seen  above  (n.  38). 

212.  As  to  the  particulars  of  the  form  of  heaven,  and 
how  it  goes  and  flows,  this  is  incomprehensible  even  by 
angels.     Some  idea  may  be  conceived  of  it  from  the  form 


128 


HEAVEN    AND    HELL 


of  all  things  in  the  human  body,  scanned  and  explored  by 
one  who  is  sagacious  and  wise;   for  it  has  been  shown 
above,  in  their  respective  chapters,  that  the  whole  heaven 
represents  one  man  (see  n.  59  to  72)  ;  and  that  all  things 
in  man  correspond  to  the  heavens  (n.  87  to  102).     How 
incomprehensible  and  inexplicable  that  form  is,  is  evident 
in  but  a  general  way  from  the  nervous  fibres,  by  which  all 
the  parts  of  the  body  are  woven  together.     What  these 
fibres  are,  and  how  they  go  and  flow  in  the  brain,  is  not 
even  visible  to  the  eye,  for  innumerable  fibres  are  there  so 
interwoven  that  taken  together  they  appear  as  a  soft  con- 
tinuous mass,  when  yet  all  the  particulars  of  the  will  and 
understanding  flow  most  distinctly  into  acts  according  to 
them.    How  they  again  interweave  themselves  in  the  body, 
is  manifest  from  the  various  plexuses,  as  from  those  of  the 
heart,  of  the  mesentery,  and  others ;    and  also  from  the 
knots  called  ganglions,  into  which  many  fibres  from  every 
province  enter  and  there  intermingle  themselves,  and  being 
variously  joined  together  go  forth  to  their  functions,  and 
this  again  and  again  ;  besides  similar  things  in  every  viscus, 
member,   organ,  and    muscle.      He   who    examines   these 
fibres  with  the  eye  of  wisdom,  and  their  many  wonders,  will 
be  utterly  astonished ;    and  yet  the  things  which  the  eye 
sees  are  few,  and  those  which  it  does  not  see  are  still  more 
wonderful,  because  in  inner  nature.     That  this  form  corre- 
sponds to  the  form  of  heaven,  appears  manifest  from  the 
operation  of  all  things  of  the  understanding  and  the  will  in 
it  and  according  to  it;   for  whatever  a  man  wills,  passes 
spontaneously  into  act  according  to  that  form,  and  what- 
ever he  thinks,  pervades  the  fibres  from  their  beginnings 
even  to  their  terminations,  from  which  are  the  senses ;  and 
because  it  is  the  form  of  thought  and  will,  it  is  the  form  of 
intelligence  and  wisdom.     This  is  the  form  which  corre- 
sponds to  the  form  of  heaven  :  hence  it  may  be  known, 
that  such  is  the  form  according  to  which  every  aff"ection 
and  thought  of  angels  extends  itself,  and  that  they  are  so 


GOVERNMENTS   IN   HEAVEN 


129 


far  In  intelligence  and  wisdom  as  they  are  in  that  form. 
That  this  form  of  heaven  is  from  the  Divine  Human  of  the 
Lord,  may  be  seen  above  (n.  78-86).  These  things  are 
stated  that  it  may  also  be  known,  that  the  heavenly  form  is 
such  that  it  cannot  ever  be  thoroughly  explored,  even  as  to 
its  generals,  and  thus  that  it  is  incomprehensible  even  to 
angels — as  was  said  above. 


GOVERNMENTS    IN    HEAVEN. 

213.  Because  heaven  is  distinguished  into  societies,  and 
the  larger  societies  consist  of  some  hundreds  of  thousands 
of  angels  (n.  50),  and  all  within  a  society  are  indeed  in  sim- 
ilar good,  but  not  in  similar  wisdom  (n.  43),  it  necessarily 
follows  that  there  are  also  governments ;  for  order  is  to  be 
observed,  and  all  things  of  order  are  to  be  guarded.  But 
governments  in  the  heavens  are  various,  of  one  sort  in  so- 
cieties which  constitute  the  Lord's  celestial  kingdom,  and 
of  another  sort  in  societies  which  constitute  the  Lord's 
spiritual  kingdom ;  they  difl'er  also  according  to  the  minis- 
tries of  the  different  societies.  But  in  the  heavens  there  is 
no  other  government  than  the  government  of  mutual  love, 
and  the  government  of  mutual  love  is  heavenly  governmenl 

214.  Government  in  the  Lord's  celestial  kingdom  is" 
called  Justice,  because  all  there  are  in  the  good  of  love  to 
the  Lord  from  the  Lord,  and  what  is  from  that  good  is 
called  just.  Government  there  is  of  the  Lord  alone ;  He 
leads  them  and  teaches  them  in  the  affairs  of  life.  The 
truths,  which  are  called  truths  of  judgment,  are  written  on 
their  hearts  ;  every  one  knows,  perceives,  and  sees  them.« 

«  Celestial  angels  do  not  think  and  speak  from  truths,  as  spiritual 
angels  do,  since  they  are  in  the  perception  of  all  things  of  truth  from 
the  Lord,  n.  202,  597,  607,  784,  1121,  1384,  1398,  1442,  1919,  7680, 
7S77,  8780,  9277,  10336.  Celestial  angels  say  of  truths,  yea,  yea,  or 
nay,  nay;  but  spiritual  angels  reason  about  them,  whether  it  be  so  or 
not  so,  n.  2715,  3246,  4448,  9166,   10786;   where  are  explained  the 


130 


HEAVEN  AND  HELL 


Matters  of  judgment,  therefore,  never  come  there  into 
question ;  but  matters  of  justice,  which  are  of  life.  The 
less  wise  question  the  more  wise  on  these  points,  and  they 
ask  the  Lord,  and  receive  answers.  Their  heaven,  or  their 
inmost  joy,  is  to  live  jusdy  from  the  Lord. 

215.  Government  in  the  Lord's  spiritual  kingdom  is 
called  Judgment  ;  because  they  are  in  spiritual  good,  which 
is  the  good  of  charity  toward  the  neighbor,  and  this  good 
in  its  essence  is  truth  ;^  and  truth  is  of  judgment,  and 
good  is  of  justice.^  These  also  are  led  by  the  Lord,  bui 
mediately  (n.  208)  ;  and  therefore  they  have  governors,  few 
or  more,  according  to  the  need  of  the  society  in  which 
they  are.  They  have  also  laws,  according  to  which  they 
live  together.  The  governors  administer  all  things  accord- 
ing to  the  laws,  which  they  understand  because  they  are 
wise,  and  in  doubtful  matters  they  are  enlightened  by  the 

Lord. 

216.  Since  government  from  good,  such  as  is  in  the 
Lord's  celestial  kingdom,  is  called  justice,  and  government 
from  truth,  such  as  is  in  the  Lord's  spiritual  kingdom,  is 
called  judgment,  therefore  in  the  Word  justice  and  judg- 
ment are  mentioned  where  heaven  and  the  church  are 
treated  of;  and  by  justice  is  signified  celestial  good  and 
by  judgment  spiritual  good,  which  good,  as  was  said  above, 
is  in  its  essence  truth  — as  in  the  following  passages:  Of 
peace  there  shall  be  no  end,  upon  the  throne  of  David,  and 

Lord's  words,  Let  your  discourse  be  yea,  yea,  nay,  nay;  what  is  more 
than  these  is  from  evil  (Matt.  v.  37). 

b  They  who  are  in  the  spiritual  kingdom,  are  in  truths,  and  they 
who  are  in  the  celestial  kingdom,  in  good,  n.  863,  875,  927,  1023,  1043, 
1044,  1555,  2256,  4328,  4493,  5113,  9596.  The  good  of  the  spiritual 
kingdom  is  the  good  of  charity  toward  the  neighbor,  and  this  good  in 
its  essence  is  truth,  n.  8042,  10296. 

c  Justice  in  the  Word  is  predicated  of  good,  and  judgment  of  truth, 
and  hence  to  do  justice  and  judgment  denotes  good  and  truth,  n.  2235, 
9857.  Great  judgments  denote  the  laws  of  Divine  order,  thus  Divine 
truths,  n.  7206. 


GOVERNMENTS    IN    HEAVEN 


131 


Upon  his  kingdom,  to  establish  it  and  to  uphold  it  with  judg- 
ment and  justice  from  henceforth  and  forever  {l^dX^k  ix.  7). 
By  David  is  there  meant  the  Lord  \^  and  by  his  kingdom 
heaven,  as  is  evident  from  the  following  passage :  /  will 
raise  unto  David  a  just  Branch,  and  he  shall  reign  as  King, 
and  shall  act  intelligently,  and  shall  do  judgment  and  jus- 
tice in  the  earth  (Jer.  xxiii.  5).  Jehovah  is  exalted,  for 
He  dwelleth  on  high  ;  He  hath  filled  Zion  with  judgment 
and  JUSTICE  (Isaiah  xxxiii.  5).  By  Zion  also  is  meant 
heaven  and  the  church.^  I  Jehovah  that  doeth  judgment 
and  justice  in  the  earth,  for  in  these  things  I  delight  (Jer. 
ix.  24).  /  will  betroth  thee  unto  Me  forever,  yea  I  will  be- 
troth thee  unto  Me  in  justice  ^zw^  judgment  (Rosea  ii.  19). 
O  Jehovah,  in  the  heavens  Thy  justice  is  like  the  mountains 
of  God,  and  Thy  judgments  as  a  great  deep  (Psalm  xxxvi. 
5,  6).  They  ask  of  me  the  judgments  ^justice,  they  desire 
to  draw  near  to  God  (Isaiah  Iviii.  2)  :  so  in  other  places. 

217.  In  the  spiritual  kingdom  of  the  Lord  there  are  va- 
rious forms  of  government,  differing  in  different  societies 
—  the  variety  being  according  to  the  ministries  which  the 
societies  perform.  Their  ministries  are  according  to  the 
ministries  of  all  things  in  man,  to  which  they  correspond. 
That  these  are  various  is  well  known  ;  for  the  heart  has  one 
ministry,  the  lungs  another,  the  liver  another,  the  pancreas 
and  spleen  another,  and  every  organ  of  sense  also  another. 
As  there  are  various  administrations  of  these  organs  in  the 
body,  so  likewise  there  are  various  administrations  of  soci- 
eties in  the  Greatest  Man,  which  is  heaven  ;  for  there  are 
societies  that  correspond  to  the  organs.  That  there  is  a 
correspondence  of  all  things  of  heaven  with  all  things  of 
man  may  be  seen  in  its  own  chapter  above  (n.  87-102). 
But  all  the  forms  of  government  agree  in  this,  that  they 

^    By  David,  in  the  prophetic  parts  of  the  Word,  is  meant  the  Lord, 
n.  1888,  9954. 

^    By  Zion,  in  the  Word,  is  meant  the  church,  specifically  the  celes- 
tial church,  n.  2362,  9055. 


132 


HEAVEN    AND    HELL 


regard  the  public  good  as  their  end,  and  in  that  the  good 
of  every  one./  And  this  is  so  because  all  in  the  whole 
heaven  are  under  the  auspices  of  the  Lord,  Who  loves  all 
and  from  Divine  love  ordains  that  there  should  be  a  com- 
mon good,  from  which  each  may  receive  his  own  good. 
Every  one  also  receives  good  in  proportion  as  he  loves  the 
common  good ;  for  as  far  as  any  one  loves  the  common 
good,  so  far  he  loves  all  and  every  one  ;  and  because  that 
love  is  of  the  Lord,  therefore  he  is  so  far  loved  by  the  Lord, 
and  good  befalls  him. 

218.    From  these  things  it  may  be  evident  what  sort  of 
governors  there  are,  namely,  that  they  are  in  love  and  in 
wisdom  more  than  others,  and  thus  from  love  will  good  to 
all,  and  from  wisdom  know  how  to  provide  for  its  bemg 
done.    Such  governors  do  not  rule  and  command,  but  min- 
ister and  serve  ;  for  to  do  good  to  others  from  the  love  of 
good  is  to  serve,  and  to  provide  for  its  being  done  is  to 
minister.     Neither  do  they  make  themselves  greater  than 
others,  but  less  ;  for  they  have  the  good  of  society  and  their 
neighbor  in  the  first  place,  and  their  own  in  the  second 
place  :  what  is  in  the  first  place  is  greater,  and  what  is  in 
the  second  less.     And  yet  they  have  honor  and  glory  ;  they 
dwell  in  the  midst  of  the  society,  in  higher  position  than 
the  rest,  and  also  in  magnificent  palaces.     They  even  accept 
this  glory  and  honor,  not  for  the  sake  of  themselves,  but 
for  the  sake  of  obedience,  for  all  there  know  that  they  have 

/  Every  man  and  society,  also  one's  country  and  the  church,  and  in 
a  universal  sense  the  kingdom  of  the  Lord,  is  a  neighbor,  and  to  do 
good  to  them  from  the  love  of  good,  according  to  the  quality  of  their 
state,  is  to  love  the  neighbor;  thus  their  good,  which  also  is  the  com- 
mon good,  which  is  to  be  consulted,  is  the  neighbor,  n.  6818-24,  8123. 
Civil  good  also,  consisting  in  what  is  just,  is  a  neighbor,  n.  2915,  473°, 
8120-23  Hence  charity  toward  the  neighbor  extends  itself  to  every 
thing  of  the  life  of  man,  and  to  love  good  and  do  good  from  the  love 
of  good  and  truth,  and  also  to  do  what  is  just  from  the  love  of  what  is 
just,  in  every  function  and  in  every  work,  is  to  love  the  neighbor,  a 
2417,  8121-24 


GOVERNMENTS    IN    HEAVEN 


133 


the  honor  and  glory  from  the  Lord,  and  that  on  this  account 
they  are  to  be  obeyed.  This  is  what  is  meant  by  the  Lord's 
words  to  His  disciples  :  Whosoever  would  become  great 
among  you,  let  him  be  your  minister ;  and  whosoever  would 
be  first  among  you,  let  him  be  your  servant ;  as  the  Son  of 
man  came  not  to  be  ministered  unto,  but  to  minister  (Matt. 
XX.  27,  28).  He  that  is  greatest  among  you,  let  him  be  as 
the  least,  and  he  that  is  chief,  as  he  that  doth  minister  (Luke 
xxii.  26). 

219.  A  similar  government  also  in  least  form  is  in  every 
house.  There  is  the  master  of  the  house  and  there  are 
servants ;  the  master  loves  the  servants,  and  the  serv^ants 
love  the  master,  so  that  from  love  they  serve  each  other ; 
the  master  teaches  how  they  ought  to  live,  and  tells  what  is 
to  be  done ;  the  servants  obey  and  perform  their  duties. 
To  perform  use  is  the  enjoyment  of  the  life  of  all ;  from 
which  it  is  evident  that  the  Lord's  kingdom  is  a  kingdom 
of  uses. 

220.  There  are  also  governments  in  the  hells,  for  unless 
there  were  governments,  they  would  not  be  kept  in  bonds ; 
but  the  governments  there  are  opposite  to  the  governments 
in  heaven,  being  all  of  self-love.  Every  one  there  wishes 
to  rule  others  and  to  be  preeminent.  Those  who  do  not 
favor  them  they  hold  in  hatred  and  make  objects  of  their 
vengeance  and  fury,  for  such  is  the  nature  of  self-love. 
The  more  malignant,  therefore,  are  set  over  them  as  gov- 
ernors, whom  they  obey  from  fear.^  But  of  this  below, 
when  we  come  to  treat  of  the  hells. 

g  There  are  two  kinds  of  rule,  one  from  love  to  the  neighbor,  the 
other  from  love  of  self,  n.  10814.  All  things  good  and  happy  result 
from  the  rule  which  is  from  love  to  the  neighbor,  n.  10160,  108 14.  In 
heaven  no  one  desires  to  rule  from  the  love  of  self,  but  all  desire  to 
minister,  and  this  is  to  rule  from  love  to  the  neighbor;  and  hence  they 
have  so  great  power,  m.  5732.  All  evils  result  from  rule  from  the  love 
of  self,  n.  10038.  After  the  loves  of  self  and  of  the  world  began  to 
reign,  men  were  compelled  for  security  to  subject  themselves  to  gov- 
ernments, n.  7364,  10160,  10814. 


1 


134 


HEAVEN  AND  HELL 


DIVINE   WORSHIP    IN    HEAVEN. 


DIVINE  WORSHIP   IN   HEAVEN 


135 


221.  Divine  worship  in  the  heavens  is  not  unUke  Divine 
worship  on  earth  as  to  externals,  but  as  to  internals  it  dif- 
fers. In  the  heavens,  as  on  earth,  there  are  doctrines,  there 
are  preachings,  and  there  are  temples.  The  doctrines  agree 
as  to  essentials,  but  are  of  more  interior  wisdom  in  the 
higher  heavens  than  in  the  lower.  The  preachings  are  ac- 
cording to  the  doctrines ;  and  as  they  have  houses  and  pal- 
aces (n.  183-190),  so  likewise  they  have  temples,  in  which 
there  is  preaching.  That  there  are  such  things  also  in 
heaven,  is  because  angels  are  continually  being  perfected 
in  wisdom  and  love  ;  for  they  have  understanding  and  will 
equally  as  men,  and  the  understanding  is  such  that  it  may 
be  continually  perfected,  and  in  like  manner  the  will ;  the 
understanding  by  the  truths  of  intelligence,  and  the  will  by 
the  goods  of  love.*^^ 

222.  Divine  worship  itself,  in  the  heavens,  does  not  how- 
ever consist  in  frequenting  temples,  and  in  hearing  preach- 
ing, but  in  a  life  of  love,  charity,  and   faith,  according  to 
doctrines ;  preachings  in  temples  serve  only  as  means  of 
instruction  in  matters  of  life.     I  have  spoken  with  angels 
on  this  subject,  and  told  them  that  in  the  world  it  is  be- 
lieved that  Divine  worship  is  only  to  frequent  temples,  hear 
preaching,  attend  the  sacrament  of  the  supper  three  or  four 
times  a  year,  and  perform  other  acts  of  worship  according 
to  the  statutes  of  the  church,  and  likewise  to  set  apart  par- 
ticular times  for  prayer,  and  then  to  behave  devoutly.     The 
angels  said  that  these  are  outward  deeds  which  ought  to  be 
done,  but  that  they  are  of  no  avail  unless  there  be  an  inter^ 
nal  from  which  they  proceed,  and  that  the  internal  is  a  life 
according  to  the  precepts  which  doctrine  teaches. 

a  The  understanding  is  recipient  of  truth,  and  the  will  of  good,  n. 
3623,  6125,  7503,  9300,  9930.  As  all  things  have  relation  to  truth  and 
good,  so  the  all  of  man's  life  has  relation  to  understanding  and  will, 
n.  803,  I0I22.     Angels  are  perfected  to  eternity,  n.  4803,  6648. 


223.  That  I  might  know  what  their  meetings  in  the  tem- 
ples are,  it  has  sometimes  been  given  me  to  go  in  and  hear 
preaching.  The  preacher  stands  in  a  pulpit  on  the  east ; 
before  his  face  sit  those  who  are  in  the  light  of  wisdom 
more  than  others,  on  the  right  and  left  side  of  them,  those 
who  are  in  less  light.  They  sit  around  in  the  form  of  a 
circle,  but  so  that  all  are  in  the  view  of  the  preacher,  no 
one  being  at  the  sides  on  either  hand,  so  as  to  be  out  of 
his  view.  At  the  entrance,  which  is  at  the  east  of  the  tem- 
ple, and  on  the  left  of  the  pulpit,  stand  those  who  are  being 
initiated.  No  one  is  allowed  to  stand  behind  the  pulpit ; 
if  any  one  be  there,  the  preacher  is  confused.  The  case  is 
the  same  if  any  one  in  the  congregation  dissents,  and  so  he 
must  needs  turn  away  his  face.  The  preachings  are  of  such 
wisdom  that  none  in  the  world  can  be  compared  with  them  ; 
for  in  the  heavens  they  are  in  interior  light.  The  temples 
appear  as  of  stone  in  the  spiritual  kingdom,  and  as  of  wood 
in  the  celestial  kingdom,  because  stone  corresponds  to  truth, 
in  which  those  are  who  are  in  the  spiritual  kingdom,  and 
wood  corresponds  to  good,  in  which  those  are  who  are  in 
the  celestial  kingdom.*  The  sacred  edifices  in  the  latter 
kingdom  are  not  called  temples,  but  houses  of  God  ;  and 
here  they  are  without  magnificence ;  but  in  the  spiritual 
kingdom  they  are  magnificent  in  various  degree. 

224.  I  once  spoke  with  a  preacher  about  the  holy  state 
in  which  those  are  who  hear  preaching  in  churches  ;  and  he 
said  that  every  one  is  pious,  devout,  and  holy  according  to 
his  interiors,  which  are  of  love  and  faith,  since  in  these  is 
holiness  itself,  because  the  Divine  of  the  Lord ;  and  that 
he  did  not  know  what  outward  holiness  is  without  inward  ; 
and  when  he  thought  of  it,  he  said  that  perhaps  it  may  be 
something  which  counterfeits  holiness  in  outward  appear- 

*  Stone  signifies  truth,  n.  114,  643,  1298,  3720,  6426,  8609,  10376. 
Wood  signifies  good,  n.  643,  3720,  8354.  On  this  account  the  most 
ancient  people,  who  were  in  celestial  good,  had  sacred  buildings  of 
wood,  n.  3720. 


136 


HEAVEN    AND    HELL 


ance,  either  acquired  by  art  or  hypocritical ;  and  that  some 
spurious  fire,  from  the  love  of  self  and  the  world,  may  kindle 
and  display  such  holiness. 

225.   All  the  preachers  are  from  the  Lord's  spiritual  king- 
dom, and  none  from  the  celestial  kingdom.     That  they  are 
from  the  spiritual  kingdom,  is  because  angels  there  are  in 
truths  from  good,  and  all  preaching  comes  from  truths. 
That  there  are  no  preachers  from  the  celestial  kingdom,  is 
because  there  they  are  in  the  good  of  love,  and  from  that 
they  see  and  perceive  truths,  but  do  not  speak  about  them. 
Although  angels  in  the  celestial  kingdom  perceive  and  see 
truths,  still  there  are  preachings  there,  since  by  preaching 
they  are  enlightened  in  the  truths  which  they  know,  and  are 
perfected  by  many  which  they  did  not  know  before  .  as 
soon  as  they  hear  them,  they  also  acknowledge  them,  and 
thus  perceive  them.     The  truths  which  they  perceive,  they 
also  love,  and  by  living  according  to  them,  make  them  of 
their  life  :  to  live  according  to  truths,  they  say,  is  to  love 

the  Lord.^ 

226.  All  preachers  are  appointed  by  the  Lord,  and  are 
thereby  in  the  gift  of  preaching ;  it  is  not  allowable  for  any 
others  to  teach  in  the  temples.  They  are  called  preachers, 
but  not  priests.  The  reason  that  they  are  not  called  priests, 
is  because  the  priesthood  of  heaven  is  the  celestial  king- 
dom ;  for  priesthood  signifies  the  good  of  love  to  the  Lord, 
in  which  those  are  who  are  in  that  kingdom ;  but  the  roy- 
alty of  heaven  is  the  spiritual  kingdom,  for  royalty  signifies 
truth  from  good,  in  which  are  those  who  are  in  that  king- 
dom  (see  above,  n.  24 ).'^ 

c  To  love  the  Lord  and  the  neighbor  is  to  live  according  to  the  Lord's 
precepts,  n.  10143,  10153,  10310,  10578,  10645,  10683. 

d  Priests  represented  the  Lord  as  to  Divine  good,  kings  as  t6  Divine 
truth  n  "015,  6148.  Hence  a  priest  in  the  Word  signifies  those  who 
are  in  the  good  of  love  to  the  Lord,  thus  the  priesthood  signifies  that 
good,  n.  9806,  9809.  A  king,  in  the  Word,  signifies  those  who  are  m 
Divine  truth,  thus  what  is  kingly  signifies  truth  from  good,  n.  1672, 
2015,  2069,  4575,  4581.  4966,  5044. 


THE  POWER  OF  ANGELS  OF  HEAVEN 


137 


227.  The  doctrines  according  to  which  are  their  preach- 
ings, all  regard  life  as  their  end,  and  none  regard  faith  with- 
out Hfe.  The  doctrine  of  the  inmost  heaven  is  more  full 
of  wisdom  than  the  doctrine  of  the  middle  heaven,  and  this 
more  full  of  intelligence  than  the  doctrine  of  the  lowest 
heaven ;  for  the  doctrines  are  adapted  to  the  perception  of 
the  angels  in  each  heaven.  The  essential  of  all  the  doc- 
trines is,  to  acknowledge  the  Divine  Human  of  the  Lord. 


THE  POWER  OF  ANGELS  OF  HEAVEN. 

228.   That  angels  have  power  those  cannot  understand 
who  know  nothing  of  the  spiritual  world,  and  of  its  influx 
into  the  natural  world.     They  think  that  angels  cannot  have 
power  because  they  are  spiritual,  and  so  pure  and  unsub- 
stantial that  they  cannot  even  be  seen  with  the  eyes.     But 
those  who  look  more  interiorly  into  the  causes  of  things, 
take  a  different  view.     They  know  that  all  the  power  which 
man  has,  is  from  his  understanding  and  will  —  for  without 
these  he  cannot  move  a  particle  of  his  body  —  and  the 
understanding  and  will  are  his  spiritual  man.     This  moves 
the   body  and  its  members  at  its  pleasure;    for  what  it 
thinks,  that  the  mouth  and  tongue  speak,  and  what  it  wills, 
this  the  body  does  ;  it  also  gives  strength  at  pleasure.     The 
will   and  understanding  of  man  are  ruled   by  the   Lord 
through  angels  and  spirits,  and  therefore  all  things  of  the 
body  also  are  so  ruled,  because  they  are  from  the  will  and 
understanding ;  and  if  you  will  believe  it,  man  cannot  even 
stir  a  step  without  the  influx  of  heaven.     That  it  is  so,  has 
been  shown  to  me  by  much  experience ;  angels  have  been 
suffered   to  move  my  steps,  my  actions,  my  tongue  and 
speech,  as  they  pleased,  and  this  by  flowing  into  my  will 
and  thought ;  and  I  found  by  experience  that  of  myself  I 
could  do  nothing.     They  said  afterward  that  every  man  is 
so  ruled,  and  that  he  may  know  this  from  the  doctrine  of 


138 


HEAVEN    AND    HELL 


the  Church  and  from  the  Word,  for  he  prays  that  God  may 
send  His  angels  to  lead  him,  direct  his  steps,  teach  him, 
and  inspire  what  he  should  think  and  what  he  should  speak, 
and  other  like  things  ;  though  when  he  thinks  by  himself 
without  doctrine,  he  says  and  believes  otherwise.  These 
things  are  said  that  it  may  be  known  what  power  angels 
have  with  man. 

229.  But  in  the  spiritual  world  the  power  of  angels  is  so 
great,  that  if  I  should  bring  forward  all  that  I  have  seen  in 
regard  to  it,  it  would  exceed  belief.  If  anything  there  re- 
sists, which  is  to  be  removed  because  contrary  to  Divine 
order,  they  cast  it  down  and  overturn  it  merely  by  an  effort 
of  the  will  and  a  look.  Thus  I  have  seen  mountains,  which 
were  occupied  by  the  evil,  cast  down  and  overthrown,  and 
sometimes  shaken  from  one  end  to  the  other,  as  in  earth- 
quakes ;  also  rocks  opened  in  the  midst  even  to  the  deep, 
and  the  evil  who  were  upon  them  swallowed  up.  I  have  seen 
also  some  hundreds  of  thousands  of  evil  spirits  dispersed 
by  them  and  cast  into  hell.  Numbers  are  of  no  avail 
against  them,  nor  arts,  cunning,  and  leagues,  for  they  see 
all,  and  disperse  them  in  a  moment.  But  more  may  be 
seen  on  this  subject  in  the  account  of  the  Destruction  of 
Babylon.  Such  power  have  angels  in  the  spiritual  world. 
That  they  have  similar  power  in  the  natural  world  too,  when 
it  is  granted,  is  evident  from  the  Word  —  as  that  they  gave 
whole  armies  to  destruction,  and  that  they  brought  a  pesti- 
lence of  which  seventy  thousand  men  died.  Of  this  angel 
we  read  :  The  angel  stretched  out  his  hand  against  Jeru- 
salem to  destroy  it;  but  Jehovah  repented  Him  of  the  evil, 
and  said  to  the  angel  that  destroyed  the  people,  It  is  enough, 
stay  now  thy  hand.  And  David  saw  the  angel  that  smote 
the  people  (2  Samuel  xxiv.  16,  17)  :  besides  other  passages. 
Angels,  because  they  have  such  power,  are  called  powers ; 
and  in  David  we  read.  Bless  Jehovah,  ye  angels  mighty  in 
strength  (Psalm  ciii.  20). 

230.    It  is  to  be  known,  however,  that  angels  have  no 


THE  POWER  OF  ANGELS  OF  HEAVEN 


139 


power  at  all  from  themselves,  but  that  all  their  power  is 
from  the  Lord ;  and  that  they  are  only  so  far  powers  as 
they  acknowledge  this.  Whoever  of  them  believes  that  he 
has  power  from  himself,  becomes  instantly  so  weak  that  he 
cannot  even  resist  one  evil  spirit ;  which  is  the  cause  that 
angels  attribute  nothing  at  all  of  merit  to  themselves,  that 
they  are  averse  to  all  praise  and  glory  on  account  of  any- 
thing done,  and  that  they  ascribe  the  praise  and  glory  to 
the  Lord. 

231.  It  is  Divine  truth  proceeding  from  the  Lord  which 
has  all  power  in  the  heavens,  for  the  Lord  in  heaven  is  Di- 
vine truth,  united  to  Divine  good  (see  n.  126-140)  ;  as  far 
as  angels  are  receptions  of  this  truth,  so  far  they  are  pow- 
ers.'^  Every  one  also  is  his  own  truth  and  his  own  good, 
because  every  one  is  such  as  his  understanding  and  will  are  ; 
and  the  understanding  is  of  truth,  because  its  all  is  from 
truths,  and  the  will  is  of  good,  because  its  all  is  from  goods ; 
for  whatever  any  one  understands,  this  he  calls  truth,  and 
whatever  he  wills,  this  he  calls  good  :  from  this  it  is  that 
every  one  is  his  own  truth  and  his  own  good.*  As  far, 
therefore,  as  an  angel  is  truth  from  the  Divine  and  good 
from  the  Divme,  so  far  he  is  a  power,  because  so  far  the 
Lord  is  with  him ;  and  because  no  one  is  in  good  and 
truth  exactly  similar  or  the  same  with  another  —  since  in 
heaven,  as  in  the  world,  there  is  perpetual  variety  (n.  20) — 
therefore  one  angel  is  not  in  similar  power  as  another. 
Those  are  in  the  greatest  power  who  constitute  the  arms  in 
the  Greatest  Man,  or  heaven  ;  because  those  who  are  there 

«  Angels  are  called  powers,  and  they  are  powers  from  the  reception 
of  Divine  truth  from  the  Lord,  n.  9639.  Angels  are  recipients  of  Di- 
vine truth  from  the  Lord,  and  on  this  account  they  are  called  gods  in 
the  Word  throughout,  n.  4295,  4402,  7268,  7873,  8301,  9160. 

*  A  man,  and  an  angel,  is  his  own  good  and  his  own  truth,  thus  his 
own  love  and  his  own  faith,  n.  10298,  10367.  He  is  his  own  under- 
standing and  his  own  will,  since  the  all  of  life  is  thence,  the  life  of 
good  being  of  the  will,  and  the  life  of  truth  being  of  the  understand- 
ing, n.  10076,  10177,  10264,  10284. 


140 


HEAVEN  AND  HELL 


are  in  truths  beyond  others,  and  into  their  truths  there  flows 
good  from  the  whole  heaven.  The  power  also  of  the  whole 
man  transfers  itself  into  the  arms,  and  by  them  the  whole 
body  exercises  its  powers  ;  hence  it  is  that  by  arms  and  by 
hands  in  the  Word,  is  signified  power.  ^  In  heaven  there 
sometimes  appears  a  naked  arm  from  this  source,  which  is 
of  so  great  power  that  it  could  break  in  pieces  everything 
in  its  way,  even  if  it  were  a  rock  upon  earth.  Once  also  it 
was  moved  toward  me,  and  I  perceived  that  it  was  able  to 
crush  my  bones  to  atoms. 

232.  That  the  Divine  truth  which  proceeds  from  the 
Lord  has  all  power,  and  that  angels  have  power  as  far  as 
they  are  receptions  of  Divine  truth  from  the  Lord,  may  be 
seen  above  (n.  137).  But  angels  are  so  far  receptions  of 
Divine  truth  as  they  are  receptions  of  Divine  good,  for 
truths  have  all  power  from  good,  and  none  without  good ; 
and  likewise  good  has  all  power  through  truths,  and  none 
without  truths  :  power  exists  from  the  conjunction  of  the 
two.  It  is  similar  with  faith  and  love  ;  for  whether  you  say 
truth  or  faith  it  is  the  same  thing,  since  the  all  of  faith  is 
truth ;  also  whether  you  say  good  or  love,  it  is  the  same 
thing,  since  the  all  of  love  is  good.''  How  great  power  an- 
gels have  by  means  of  truths  from  good,  was  evident  also 
from  this,  that  an  evil  spirit,  when  only  looked  upon  by 
angels,  falls  into  a  swoon  and  does  not  appear  as  a  man. 
and  this  until  the  angel  turns  away  his  eyes.     The  reason 

c  The  correspondence  of  the  hands,  the  arms,  and  shoulders,  with 
the  Greatest  Man  or  heaven,  n.  4931-37-  ^y  arms  and  hands  in  the 
Word,  is  signified  power,  n.  878,  3091,  4932,  4933,  6947,  10019. 

d  All  power  in  heaven  is  of  truth  from  good,  thus  of  faith  from  love, 
n.  3091,  3563,  6423,  8304,  9643,  10019,  10182.  All  power  is  from  the 
Ix)rd,  because  from  Him  is  all  the  truth  of  faith  and  the  good  of  love, 
n.  9327,  9410.  This  power  is  meant  by  the  keys  given  to  Peter,  n. 
6344.  It  is  Divine  truth  proceeding  from  the  Lord  which  has  all 
power,  n.  6948,  8200.  This  power  of  the  Lord  is  what  is  meant  by 
sitting  at  the  right  hand  of  Jehovah,  n.  3387,  4592,  4933,  7518,  7673, 
8281,  9133.     The  right  hand  denotes  power,  n.  10019. 


THE   SPEECH   OF   ANGELS 


141 


that  such  an  effect  is  produced  by  the  look  of  angels  is,  that 
the  sight  of  angels  is  from  the  light  of  heaven,  and  the  light 
of  heaven  is  Divine  truth  (see  above,  n.  126-132)  :  eyes 
also  correspond  to  truths  from  good.^ 

233.  Since  truths  from  good  have  all  power,  falsities  from 
evil  have  no  power  at  all./  All  in  hell  are  in  falsities  from 
evil,  and  so  they  have  no  power  against  truth  and  good. 
But  what  power  they  have  among  themselves,  and  what 
power  evil  spirits  have  before  they  are  cast  into  hell,  will 
be  told  hereafter. 


THE    SPEECH    OF    ANGELS. 

234.  Angels  talk  together  just  as  men  do  in  the  world, 
and  also  on  various  subjects,  as  on  domestic  affairs,  on  civil 
affairs,  on  the  affairs  of  moral  life,  and  on  those  of  spiritual 
life ;  nor  is  there  any  other  difference  than  that  they  con- 
verse more  intelligently  than  men,  because  more  interiorly 
from  thought.  It  has  been  given  me  often  to  be  in  com- 
pany with  them,  and  to  speak  with  them  as  friend  with 
friend,  and  sometimes  as  stranger  with  stranger ;  and  then, 
because  I  was  in  a  similar  state  with  them,  I  knew  no  other- 
wise than  that  I  was  speaking  with  men  on  earth. 

235.  Angelic  speech,  just  like  human  speech,  is  distin- 
guished into  words,  and  is  also  uttered  by  sound  and  heard 
by  sound  ;  for  angels  like  men  have  mouth,  tongue,  and 
ears,  and  also  an  atmosphere,  in  which  the  sound  of  their 
speech  is  articulated ;  but  it  is  a  spiritual  atmosphere,  ac- 
commodated to  angels,  who  are  spiritual.  Angels  also 
breathe  in  their  atmosphere  and  utter  words  by  means  of 
breath,  as  men  do  in  theirs.  "^ 

e    The  eyes  correspond  to  truths  from  good,  n.  4403-21,  4523-34» 

6923. 
/    Falsity  from  evil  has  no  power,  because  truth  from  good  has  all 

power,  n.  6784,  1048 1. 

«   In  the  heavens  there  is  respiration,  but  it  is  of  an  mterior  kmd, 


142 


HEAVEN    AND    HELL 


236.  All  in  the  whole  heaven  have  one  language,  and 
they  all  understand  one  another,  from  whatever  society  they 
are,  whether  near  or  distant.  Language  is  not  learned 
there,  but  is  natural  to  every  one ;  for  it  flows  from  their 
very  affection  and  thought.  The  sound  of  speech  corre- 
sponds to  their  affection,  and  the  articulations  of  sound, 
which  are  words,  correspond  to  the  ideas  of  thought  which 
are  from  affection  ;  and  because  language  thus  corresponds, 
it  is  itself  also  spiritual,  for  it  is  affection  sounding  and 
thought  speaking.  He  who  attends  may  know  that  all 
thought  is  from  the  affection  of  love,  and  that  the  ideas 
of  thought  are  various  forms  into  which  the  general  affec- 
tion is  distributed ;  for  no  thought  nor  idea  at  all  is  given 
without  affection,  their  soul  and  life  being  from  it.  It  is 
from  this  that  angels  know  what  another  is,  merely  from  his 
speech  ;  from  the  tone,  what  his  affection  is,  and  from  the 
articulations  of  sound,  or  words,  what  his  mind  is.  The 
wiser  angels  know  from  a  single  series  of  speech  what  the 
ruling  affection  is,  for  to  this  they  chiefly  attend.  That 
every  one  has  various  affections,  is  known  —  one  when  in 
joy,  another  when  in  grief,  another  when  in  clemency  and 
mercy,  another  when  in  sincerity  and  truth,  another  when 
in  love  and  charity,  another  when  in  zeal  or  in  anger,  another 
when  in  simulation  and  deceit,  another  when  in  quest  of 
honor  and  glory,  and  so  on  —  but  the  ruling  affection  or 
love  is  in  them  all,  and  so  angels  who  are  wise,  because 
they  perceive  this,  know  from  the  speech  one's  whole  state. 
That  it  is  so,  has  been  given  me  to  know  from  much  expe- 
rience. I  have  heard  angels  discovering  one's  life  merely 
from  hearing  him.  They  said  also  that  from  some  ideas  of 
one's  thought  they  know  all  things  of  his  hfe  —  because 
from  these  ideas  they  know  his  ruling  love,  in  which  are  all 

n.  3884,  3885:  from  experience,  n.  3884,  3885,  3891,  3893.  Respirations 
there  are  dissimilar  and  various  according  to  their  states,  n.  1 119,  3S86, 
3887,  3889,  3892,  3893.  The  wicked  cannot  breathe  at  all  in  heaven, 
and  if  they  come  thither,  they  are  suffocated,  n.  3894. 


THE    SPEECH    OF    ANGELS 


143 


things  in  their  order  — and   that  man's   book  of   life  is 

nothing  else. 

237.  Angelic  language  has  nothing  in  common  with  hu- 
man languages,  unless  with  some  words,  which  sound  from 
a  certain  affection ;  yet  not  with  the  words  themselves,  but 
with  their  sound  — on  which  subject  something  will  be  said 
in  what  follows.  That  angelic  language  has  nothing  in 
common  with  human  languages,  is  evident  from  this,  that 
it  is  impossible  for  angels  to  utter  one  word  of  human  lan- 
guage. This  has  been  tried,  but  they  could  not ;  for  they 
cannot  utter  anything  but  what  is  quite  in  agreement  with 
their  affection.  That  which  is  not  in  agreement  is  repug- 
nant to  their  very  life,  for  life  is  of  affection,  and  theii 
speech  is  from  their  life.  I  have  been  told  that  the  first 
language  of  men  on  our  earth  was  in  agreement  with  an- 
gelic language,  because  they  had  it  from  heaven ;  and  that 
the  Hebrew  language  agrees  with  it  in  some  things. 

238.  Because  the  speech  of  angels  corresponds  to  their 
affection,  which  is  of  love,  and  the  love  of  heaven  is  love 
to  the  Lord  and  love  toward  the  neighbor  (see  above,  n.  13 
to  19),  it  is  evident  how  elegant  and  enjoyable  their  speech 
is,  for  it  affects  not  only  the  ears,  but  also  the  interiors  of 
the  mind  of  those  who  hear.  There  was  a  certain  hard- 
hearted spirit,  with  whom  an  angel  spoke ;  till  he  was  at 
length  so  affected  by  his  speech  that  he  shed  tears,  saying 
that  he  could  not  resist,  for  it  was  love  speaking,  and  that 
he  never  wept  before. 

239.  The  speech  of  angels  is  also  full  of  wisdom,  since 
it  proceeds  from  their  interior  thought,  and  their  interior 
thought  is  wisdom,  as  their  interior  affection  is  love,  their 
love  and  wisdom  uniting  in  speech.  Consequendy  it  is  so 
full  of  wisdom,  that  they  can  express  by  one  word  what 
man  cannot  express  by  a  thousand  words,  and  also  the  ideas 
of  their  thought  comprehend  such  things  as  man  cannot 
conceive,  still  less  utter.  Hence  it  is  that  the  things  which 
have  been  heard  and  seen  in  heaven  are  said  to  be  ineffa- 


144 


HEAVEN  AND  HELL 


ble,  and  such  as  ear  has  not  heard  nor  eye  seen.     That  it 
is  so,  has  also  been  given  me  to  know  by  experience.     I 
have  sometimes  been  let  into  the  state  in  which  angels  are, 
and  in  that  state  have  spoken  with  them,  and  then  I  under- 
stood all ;  but  when  I  was  let  back  into  my  former  state, 
and  thus  into  the  natural  thought  proper  to  man,  and  wished 
to  recollect  what  I  had  heard,  J  could  not ;  for  there  were 
thousands  of  things  not  adapted  to  the  ideas  of  natural 
thought,  thus  not  expressible,  except  only  by  variegations 
of  heavenly  light,  and  not  at  all  by  human  words.     The 
ideas  of  thought  of  angels,  from  which  are  their  words,  are 
likewise  modifications  of  the  light  of  heaven,  and  the  af- 
fections, from  which  is  the  sound  of  the  words,  are  varia- 
tions of  the  heat  of  heaven  —  since  the  light  of  heaven  is 
Divine  truth  or  wisdom,  and  the  heat  of  heaven  is  Divine 
good  or  love  (see  above,  n.  126  to  140),  and  the  angels 
have  affection  from  Divine  love,  and  thought  from  Divine 

wisdom.* 

240.  Because  the  speech  of  angels  proceeds  immediately 
from  their  affection,  the  ideas  of  thought  being,  as  was  said 
above  (n.  236),  various  forms  into  which  the  general  af- 
fection is  distributed,  angels  can  express  in  a  minute  what 
man  cannot  express  in  half  an  hour ;  and  they  can  also  by 
a  few  words  present  what  has  been  written  on  many  pages, 
as  has  been  proved  to  me  by  much  experience.^  The  ideas 
of  thought  of  angels  and  the  words  of  their  speech  make 
one,  as  efficient  cause  and  effect ;  for  in  the  words  is  pre- 
sented in  effect  what  is  in  the  ideas  of  thought  in  cause ; 
hence  it  is,  that  every  word  comprehends  in  it  so  many 
things.     The  particulars  also  of  the  thought,  and  hence  of 

b  The  ideas  of  angels,  from  which  they  speak,  are  expressed  by  won- 
derful variations  of  the  light  of  heaven,  n.  1646,  3343,  3993- 

c  Angels  can  express  by  their  speech  in  a  moment  more  than  man 
can  express  by  his  in  half  an  hour,  and  they  can  also  express  such  thmgs 
as  do  not  fall  into  the  expressions  of  human  speech,  n.  1641-43,  1645, 
4609,  7089. 


THE   SPEECH  OF  ANGELS 


145 


the  speech  of  angels,  appear  when  presented  to  view  like  a 
thin,  outflowing  wave,  or  atmosphere,  in  which  are  innu- 
merable things  in  their  order,  from  their  wisdom,  which 
enter  another's  thought,  and  affect  him.  The  ideas  of 
thought  of  every  one,  as  well  angel  as  man,  are  presented 
to  view  in  the  light  of  heaven,  when  it  pleases  the  Lord.^ 

241.    Angels  of  the   Lord's  celestial  kingdom  speak  in 
like  manner  as  angels  of  His  spiritual  kingdom,  but  from 
more  interior  thought.     Celestial  angels,  because  they  are 
in  the  good  of  love  to  the  Lord,  speak  from  wisdom,  and 
spiritual  angels,  because  they  are  in  the  good  of  charity 
toward  the  neighbor,  which  in  its  essence  is  truth  (n.  215), 
speak  from  intelligence  — since  wisdom  is  from  good,  and 
intelligence  from  truth.     Hence  the  speech  of  celestial  an- 
gels is  like  a  gentle  stream,  soft,  and  as  it  were  continuous ; 
but  the  speech  of  spiritual  angels  is  a  little  vibratory  and 
discrete.     The  speech  of  celestial  angels  has  much  of  the 
sound  of  the  vowels  u  and  o,  but  the  speech  of  spiritual 
angels  has  much  of  the  sound  of  e  and  /;  for  vowels  are 
for  sound,  and  in  sound  there  is  affection,  the  sound  of  the 
speech  of  angels  corresponding  to  affection  —  as  was  said 
above  (n.  236)— and  the  articulations  of  sound,  which  are 
words,  corresponding  to  the   ideas  of  thought  which  are 
from  affection.     Since  vowels  do  not  belong  to  language, 
but  to  the  elevation  of  its  words  by  tone  to  various  affec- 
tions according  to  one's  state,  in  the  Hebrew  tongue  the 
vowels  are  not  expressed  and  are  sounded  variously.     From 
his  intonation  the  angels  know  a  man's  quality  as  to  affec- 

'^ There  are  innumerable  things  in  one  idea  of  thought,  n.  1008,  1869, 
494O,  6613-18.  The  ideas  of  man's  thought  are  opened  in  the  other 
life,  and  presented  to  view,  to  the  hfe,  as  to  their  quality,  n.  1869,  3310, 
5510.  What  their  appearance  is,  n.  6601,  8885.  The  ideas  of  angels 
of  the  inmost  heaven  appear  like  flamy  light,  n.  6615.  The  ideas  of 
angels  of  the  lowest  heaven  appear  like  thin  white  clouds,  n.  6614. 
The  idea  of  an  angel  seen,  from  which  was  radiation  to  the  Lord,  n. 
6620.  The  ideas  of  thought  extend  themselves  at  large  into  the  socie- 
ties of  angels  round  about,  n.  6598-6613. 


146 


HEAVEN    AND    HELL 


tion  and  love.  The  speech  of  celestial  angels  is  without 
hard  consonants  and  seldom  passes  from  consonant  to  con- 
sonant without  the  interposition  of  a  word  beginning  with 
a  vowel.  This  is  why  in  the  Word  the  particle  "  and  "  is  so 
often  interposed,  as  may  be  evident  to  those  who  read  the 
Word  in  the  Hebrew  language,  in  which  the  particle  is  soft, 
beginning  and  ending  with  a  vowel  sound.  In  the  Word, 
in  Hebrew,  it  may  in  some  measure  be  known  from  the 
very  words,  whether  they  belong  to  the  celestial  or  the  spir- 
itual class,  thus  whether  they  involve  good  or  truth  ;  those 
which  involve  good  partake  much  of  u  and  ^,  and  also 
somewhat  of  a,  while  those  which  involve  truth  partake  of 
e  and  /.*  Because  affections  express  themselves  chiefly  by 
tones,  in  human  speech  also  when  great  subjects  are  spoken 
of,  such  as  heaven  \coelunf\  and  God  \_Drus~\,  words  are 
preferred  that  contain  the  vowels  u  and  o.  Musical  sounds, 
too,  swell  into  the  same  vowels  when  such  subjects  are  ex- 
pressed, but  not  for  subjects  of  less  magnitude.  By  this 
means  musical  art  knows  how  to  express  affections  of  va- 
rious kinds. 

242.  In  angelic  speech  there  is  a  certain  concord  which 
cannot  be  described. '^  This  concord  is  from  this,  that  the 
thoughts  and  affections,  from  which  speech  flows,  pour 
themselves  forth  and  around  in  accordance  with  the  form 
of  heaven,  and  the  form  of  heaven  is  that  according  to 
which  all  are  consociated,  and  according  to  which  is  all 
communication.  That  angels  are  consociated  according  to 
the  form  of  heaven,  and  that  their  thoughts  and  affections 
flow  according  to  it,  may  be  seen  above  (n.  200-212). 

243.  Speech  similar  to  that  in  the  spiritual  world  is  im- 
planted in  every  man,  but  in  his  interior  intellectual  part ; 
and  because  this  with  man  does  not  fall  into  words  analo- 

*  That  is,  the  European  vowel  sounds  —  u  as  in  ru/e,  a  as  xm  father ^ 
e  as  mfete,  i  as  in  machine. 

e  In  angelic  speech  there  is  concord  with  harmonious  cadence,  n. 
1648,  1649,  71 91. 


THE    SPEECH    OF    ANGELS 


147 


gous  to  affection,  as  with  angels,  man  does  not  know  that 
he  is  in  it ;  yet  it  is  from  this  fact  that  man  when  he  comes 
into  the  other  life,  has  the  same  speech  as  spirits  and  an- 
gels, and  thus  knows  how  to  speak  without  instruction./ 
But  more  will  be  said  on  this  subject  hereafter. 

244.  All  in  heaven  have  one  speech,  as  was  said  above  ; 
but  it  is  varied  in  this,  that  the  speech  of  the  wise  is  inte- 
rior, and  more  full  of  variations  of  affections  and  of  ideas 
of  thoughts  ;  the  speech-  of  the  less  wise  is  exterior  and  less 
full ;  and  the  speech  of  the  simple  is  still  more  external 
and  so  consists  of  words,  from  which  the  sense  is  to  be 
drawn  in  the  same  manner  as  when  men  speak  with  one  an- 
other. There  is  also  speech  by  the  face,  closing  in  some- 
thing sonorous  modified  by  ideas ;  there  is  speech  in  which 
heavenly  representatives  are  joined  to  ideas,  and  also  pro- 
ceed from  ideas  to  sight ;  there  is  also  speech  by  gestures 
corresponding  to  their  affections,  and  representing  things 
similar  to  what  are  expressed  by  their  words ;  there  is 
speech  by  the  generals  of  affections  and  by  the  generals  of 
thoughts ;  and  there  is  speech  like  thunder,  besides  other 
kinds. 

245.  The  speech  of  evil  and  infernal  spirits  is  in  like 
manner  spiritual,  because  from  affections,  but  from  evil  af- 
fections and  their  filthy  ideas,  to  which  angels  are  altogether 
averse.  The  modes  of  speaking  in  hell  are  thus  opposite 
to  those  of  heaven  ;  and  therefore  evil  spirits  cannot  endure 
angelic  speech,  and  angels  cannot  endure  infernal  speech. 
Infernal  speech  is  to  angels  as  bad  odor  striking  the  nos- 
trils. The  speech  of  hypocrites,  who  are  those  who  can 
feign  themselves  angels  of  light,  is  as  to  words  similar  to 

/  There  is  spiritual  or  angelic  speech  belonging  to  man,  though  he 
is  ignorant  of  it,  n.  4104.  The  ideas  of  the  inner  man  are  spiritual, 
but  man  during  his  life  in  the  world  perceives  them  naturally,  because 
he  then  thinks  in  what  is  natural,  n.  10236,  10237,  ^^S^^-  ^^^  a^®' 
death  comes  into  his  inner  ideas,  n.  3226,  3342,  3343,  10568,  10604. 
Those  ideas  then  form  his  speech,  n.  2470-79. 


148 


HEAVEN  AND  HELL 


the  speech  of  angels,  but  as  to  affections  and  ideas  of 
thought  therefrom,  it  is  altogether  opposite.  Consequently 
their  speech  when  its  inward  nature  is  perceived  —  as  by 
wise  angels — is  heard  as  the  gnashing  of  teeth,  and  strikes 
with  horror. 


THE  SPEECH  OF  ANGELS  WITH  MAN. 

246.  Angels  who  speak  with  man  do  not  speak  in  their 
own  language,  but  in  the  man's  language,  and  also  in  other 
languages  with  which  the  man  is  acquainted,  but  not  in 
languages  unknown  to  the  man.  That  it  is  so,  is  because 
angels  when  they  speak  with  man,  turn  themselves  to  him, 
and  conjoin  themselves  to  him,  and  the  conjunction  of  an 
angel  with  a  man,  causes  both  to  be  in  similar  thought ;  and 
because  the  thought  of  man  clings  to  his  memory  and  this 
is  the  source  of  his  speech,  both  are  in  the  same  language. 
Besides,  an  angel  or  a  spirit  when  he  comes  to  a  man,  and 
by  turning  to  him  is  conjoined  to  him,  comes  into  all  his 
memory,  insomuch  that  he  scarce  knows  otherwise  than 
that  he  knows  from  himself  what  the  man  knows,  including 
his  languages.  I  have  spoken  with  angels  about  this,  and 
said  that  perhaps  they  supposed  they  spoke  with  me  in  my 
mother  tongue,  because  such  was  the  appearance,  when  yet 
it  was  not  they  who  spoke,  but  I ;  and  that  this  might  be 
evident  from  the  fact  that  angels  cannot  utter  one  word  of 
human  language  (n.  237),  and  that  human  language  is  nat- 
ural and  they  are  spiritual,  and  those  who  are  spiritual  can- 
not produce  anything  naturally.  To  this  they  said,  that 
they  know  their  conjunction  with  the  man  with  whom  they 
speak  to  be  with  his  spiritual  thought,  but  because  that 
flows  into  his  natural  thought,  and  this  clings  to  his  mem- 
ory, the  language  of  the  man  appears  to  them  as  their  own, 
together  with  all  his  knowledge  ;  and  that  this  is  the  case, 
because  it  was  the  Lord's  pleasure  that  there  should  be  such 
conjunction  and  as  it  were  insertion  of  heaven  with  man ; 


THE    SPEECH   OF    ANGELS   WITH    MAN 


149 


but  that  the  state  of  man  at  this  day  is  different,  so  that 
there  is  no  longer  such  conjunction  with  angels,  but  with 
spirits  who  are  not  in  heaven.     I  have  also  spoken  with 
spirits  on  the  same  subject,  who  would  not  believe  that  it  is 
the  man  who  speaks,  but  believed  it  was  they  in  the  man, 
and  also  that  man  does  not  know  what  he  knows,  but  they ; 
thus  that  all  things  which  the  man  knows  are  from  them. 
I  wished  by  many  things  to  prove  that  it  is  not  so,  but  in 
vain.     Who  are  meant  by  spirits  and  who  by  angels,  will  be 
told  in  what  follows,  when  the  world  of  spirits  is  treated  of. 
247.   Another  reason    that   angels   and   spirits  conjoin 
themselves  so  closely  with  man  as  not  to  know  but  that  the 
man's  things  are  their  own,  is  that  there  is  such  conjunction 
between  the  spiritual  and  the  natural  world  with  man,  that 
they  are  as  it  were  one  ;  and  since  man  has  separated  him- 
self from  heaven,  it  has  been  provided  by  the  Lord  that  with 
every  one  there  should  be  angels  and  spirits,  and  that  man 
should  be  ruled  through  them  by  Him  :    for  that  reason 
there  is  so  close  conjunction.     It  would  have  been  other- 
wise if  man  had  not  separated  himself,  for  then  he  might 
have  been  governed  through  the  general  influx  from  heaven 
by  the  Lord,  without  spirits  and  angels  adjoined  to  him. 
But  this  subject  will  be  specially  treated  in  what  follows, 
when  treating  of  the  conjunction  of  heaven  with  man. 

248.  The  speech  of  an  angel  or  spirit  with  man  is  heard 
as  sonorously  as  the  speech  of  man  with  man,  yet  not  by 
others  who  stand  near,  but  by  himself  alone.  The  reason 
is,  that  the  speech  of  an  angel  or  spirit  flows  first  into  man's 
thought,  and  by  an  inner  way  into  his  organ  of  hearing,  thus 
affecting  it  from  within  ;  but  the  speech  of  man  with  man 
flows  first  into  the  air,  and  by  an  outward  way  into  his  or- 
gan of  hearing,  thus  affecting  it  from  without.  From  this 
it  appears  that  the  speech  of  an  angel  or  spirit  with  man  is 
heard  within  him,  and  because  it  equally  affects  the  organs 
of  hearing,  is  also  equally  sonorous.  That  the  speech  of 
an  angel  and  of  a  spirit  flows  down  even  into  the  ear  from 


ISO 


HEAVEN  AND  HELL 


THE  SPEECH  OF  ANGELS  WITH  MAN 


151 


within,  has  become  evident  to  me  from  this,  that  it  also 
flows  into  the  tongue,  causing  a  slight  vibration,  but  not 
with  any  motion,  as  when  the  sound  of  speech  is  articulated 
by  it  into  words  by  the  man  himself. 

249.  To  speak  with  spirits,  however,  is  at  this  day  seldom 
given,  since  it  is  dangerous ; «  for  then  the  spirits  know  that 
they  are  with  man,  which  otherwise  they  do  not  know  ;  and 
evil  spirits  are  such  that  they  hold  man  in  deadly  hatred 
and  desire  nothing  more  than  to  destroy  him,  both  soul  and 
body.  This  in  fact  is  done  with  those  who  have  indulged 
much  in  fantasies,  until  they  have  removed  from  themselves 
the  enjoyments  proper  to  the  natural  man.  Some,  also, 
who  lead  a  solitary  life,  at  times  hear  spirits  speaking  with 
them,  and  without  danger  ;  but  the  spirits  with  them  are  at 
intervals  removed  by  the  Lord,  lest  they  should  know  that 
they  are  with  man.  For,  most  spirits  do  not  know  that 
there  is  any  other  world  than  that  in  which  they  are,  and  so 
do  not  know  that  there  are  men  elsewhere ;  accordingly  it 
is  not  permitted  man  to  speak  in  turn  with  them,  for  if  he 
should  they  would  know  it.  Those  who  think  much  on  re- 
ligious subjects,  and  are  so  intent  upon  them  as  to  see  them 
as  it  were  inwardly  in  themselves,  begin  also  to  hear  spirits 
speaking  with  them  ;  for  religious  persuasions,  whatever 
they  are,  when  man  from  himself  dwells  upon  them,  and 
does  not  modify  them  by  the  various  things  of  use  in  the 
world,  go  interiorly  and  dwell  there  and  occupy  the  whole 
spirit  of  the  man,  thus  entering  the  spiritual  world  and  af- 
fecting spirits  there.  But  such  persons  are  visionaries  and 
enthusiasts,  and  whatever  spirits  they  hear  they  believe  to  be 
the  Holy  Spirit,  when  in  fact  they  are  enthusiastic  spirits. 

«  Man  is  able  to  speak  with  spirits  and  angels,  and  the  ancients  fre- 
quently spoke  with  them,  n.  67-69,  784,  1634,  1636,  7802.  In  some 
earths  angels  and  spirits  appear  in  human  form  and  speak  with  the 
inhabitants,  n.  10751,  10752.  But  on  this  earth  at  this  day  it  is  danger- 
ous to  speak  with  spirits,  unless  man  be  in  true  faith,  and  be  led  by  th^* 
Lord,  n.  784,  9438,  10751. 


Those  who  are  such  see  falsities  as  truths,  and  because  they 
see  them,  they  persuade  themselves,  and  likewise  persuade 
those  with  whom  they  flow  in ;  and  because  those  spirits 
began  also  to  persuade  to  evils  and  to  be  obeyed,  by  de- 
grees they  were  removed.  Enthusiastic  spirits  are  distin- 
guished from  other  spirits  by  this,  that  they  believe  them- 
selves to  be  the  Holy  Spirit  and  what  they  say  to  be  Divine. 
Those  spirits  do  not  maltreat  man,  because  man  honors 
them  with  Divine  worship.  I  have  spoken  with  them  sev- 
eral times,  and  then  the  wicked  things  were  discovered 
which  they  infused  into  their  worshippers.  They  dwell  to- 
gether to  the  left  in  a  desert  place. 

250.  To  speak  with  the  angels  of  heaven  is  granted  only 
to  those  who  are  in  truths  from  good,  especially  to  those 
who  are  in  the  acknowledgment  of  the  Lord,  and  of  the 
Divine  in  His  Human,  because  this  is  the  truth  in  which  the 
heavens  are.  For,  as  was  shown  above,  the  Lord  is  the  God 
of  heaven  (n.  2-6)  ;  the  Divine  of  the  Lord  makes  heaven 
(n.  7-12)  ;  the  Divine  of  the  Lord  in  heaven  is  love  to  Him 
and  charity  toward  the  neighbor  from  Him  (n.  13-19)  ;  the 
whole  heaven  in  one  complex  represents  one  man,  in  like 
manner  every  society  of  heaven,  and  every  angel  is  in  per- 
fect human  form,  and  this  from  the  Divine  Human  of  the 
Lord  (n.  59-86).  From  which  it  is  evident,  that  to  speak 
with  the  angels  of  heaven  is  not  granted  to  any  but  those 
whose  interiors  are  opened  by  Divine  truths  even  to  the 
Lord,  for  into  these  truths  the  Lord  flows  in  with  man,  and 
when  the  Lord,  heaven  also  flows  in.  That  Divine  truths 
open  the  interiors  of  man,  is  because  man  is  so  created  that 
as  to  the  internal  man  he  may  be  an  image  of  heaven,  and 
as  to  the  external  he  may  be  an  image  of  the  world  (n.  57)  ; 
and  the  internal  man  is  not  opened  except  by  Divine  truth 
proceeding  from  the  Lord,  because  that  is  the  hght  of 
heaven  and  the  life  of  heaven  (n.  126-140). 

251.  The  influx  of  the  Lord  Himself  with  man  is  into 
his  forehead  and  thence  into  the  whole  face,  since  the  fore- 


152 


HEAVEN    AND    HELL 


head  of  man  corresponds  to  love,  and  the  face  corresponds 
to  all  his  interiors.*  The  influx  of  spiritual  angels  with  man 
is  into  his  head  everywhere,  from  the  forehead  and  temples 
to  every  part  within  which  is  the  cerebrum,  because  that 
region  of  the  head  corresponds  to  intelHgence  ;  but  the  in- 
flux of  celestial  angels  is  into  that  part  of  the  head  within 
which  is  the  cerebellum,  and  which  is  called  the  occiput, 
from  the  ears  all  around,  even  to  the  neck,  for  that  region 
corresponds  to  wisdom.  All  the  speech  of  angels  with  man 
enters  by  these  ways  into  his  thoughts  ;  and  by  this  means  I 
have  perceived  what  angels  they  were  who  spoke  with  me. 
252.  They  who  speak  with  angels  of  heaven,  see  at  the 
same  time  things  that  are  in  heaven,  because  they  see  from 
the  light  of  heaven,  in  which  their  interiors  are,  and  the 
angels  also  see  through  them  things  that  are  on  the  earth '^ 
—  since  with  them  heaven  is  conjoined  to  the  world,  and 
the  world  is  conjoined  to  heaven.  For,  as  was  said  above 
(n.  246),  when  angels  turn  themselves  to  man,  they  so  con- 
join themselves  to  him  that  they  know  not  otherwise  than 
that  his  things  are  their  own,  not  only  those  of  his  speech, 
but  also  those  of  his  sight  and  hearing ;  man  also,  on  the 
other  hand,  knows  not  otherwise  than  that  the  things  which 
flow  in  through  the  angels  are  his.  In  such  conjunction 
with  angels  of  heaven  were  the  most  ancient  people  on  this 
earth,  whose  times  were  therefore  called  the  golden  age. 
These,  because  they  acknowledged  the  Divine  under  a  hu- 
man form,  thus  the  Lord,  spoke  with  angels  of  heaven  as 
with  their  friends,  and  angels  of  heaven  with  them  Hkewise 

6  The  forehead  corresponds  to  heavenly  love,  and  hence  in  the 
Word  signifies  that  love,  n.  9936.  The  face  corresponds  to  the  interi- 
ors of  man,  which  are  of  thought  and  affection,  n.  1568,  2988,  2989, 
3631,  4796,  4797,  4800,  5165,  5168,  5695,  9306.  The  face  also  is 
formed  to  correspondence  with  the  interiors,  n.  4791-4805,  5695. 
Hence  the  face,  in  the  Word,  signifies  the  interiors,  n.  1999,  2434,  3527, 
4066,  4796. 

c  Spirits  can  see  nothing  through  man  which  is  in  this  solar  world, 
but  they  have  seen  through  my  eyes,  and  the  reason,  n.  1880. 


THE   SPEECH    OF    ANGELS    WITH    MAN 


153 


as  with  their  friends ;  and  in  them  heaven  and  the  world 
made  one.  But  man  after  those  times  successively  removed 
himself  from  heaven,  by  loving  himself  more  than  the  Lord 
and  the  world  more  than  heaven  ;  consequendy  he  began 
to  feel  the  delights  of  the  love  of  self  and  the  world  separate 
from  the  delights  of  heaven,  and  at  length  to  such  a  degree 
that  he  knew  no  other  delight.  Then  his  interiors  were 
closed  which  had  been  open  into  heaven,  and  his  exteriors 
were  opened  to  the  world  ;  and  when  this  is  the  case,  man 
is  in  light  as  to  all  things  of  the  world,  and  in  thick  dark- 
ness as  to  all  things  of  heaven. 

253.  After  those  times  it  was  seldom  that  any  one  spoke 
with  angels  of  heaven  ;  but  some  spoke  with  spirits,  who  are 
not  in  heaven.  For  man's  interiors  and  exteriors  are  such 
that  they  are  either  turned  to  the  Lord  as  their  common 
centre  (n.  124),  or  to  self,  and  thus  back  from  the  Lord. 
Those  which  are  turned  to  the  Lord,  are  also  turned  to 
heaven ;  but  those  which  are  turned  to  self,  are  also  turned 
to  the  world,  and  these  can  with  difiiculty  be  elevated ;  yet 
they  are  elevated  by  the  Lord  as  far  as  can  be  done,  by 
conversion  of  the  love,  and  this  by  means  of  truths  from  the 

Word. 

254.  I  have  been  informed  how  the  Lord  spoke  with  the 
prophets  through  whom  the  Word  was  given.  He  did  not 
speak  with  them  as  with  the  ancients,  by  an  influx  into 
their  interiors,  but  through  spirits  who  were  sent  to  them, 
whom  He  filled  with  His  look,  and  thus  inspired  with  words 
which  they  dictated  to  the  prophets ;  so  that  it  was  not 
influx  but  dictation.  And  because  the  words  came  forth 
immediately  from  the  Lord,  they  are  each  filled  with  the 
Divine,  and  contain  within  an  internal  sense,  which  is  such 
that  angels  of  heaven  perceive  them  in  a  heavenly  and  spir- 
itual sense,  when  men  perceive  them  in  a  natural  sense : 
thus  the  Lord  has  conjoined  heaven  and  the  world  by  the 
Word.  How  spirits  are  filled  with  the  Divine  from  the 
Lord  by  His  look,  has  been  shown.     The  spirit  filled  with 


154 


HEAVEN    AND    HELL 


THE   SPEECH   OF   ANGELS    WITH    MAN 


155 


the  Divine  from  the  Lord  knows  not  otherwise  than  that  he 
is  the  Lord,  and  that  it  is  the  Divine  that  speaks,  and  this 
even  until  he  has  done  speaking;  afterward  he  perceives 
and  acknowledges  that  he  is  a  spirit,  and  that  he  did  not 
speak  from  himself,  but  from  the  Lord.     Because  such  was 
the  state  of  the  spirits  who  spoke  with  the  prophets,  there- 
fore also  it  is  said  by  them,  that  Jehovah  spoke  :  the  spirits 
also  called  themselves  Jehovah,  as  may  be  manifest,  both 
from  the  prophetic  and  from  the  historic  parts  of  the  Word. 
255.   That  the  nature  of  the  conjunction  of  angels  and 
spirits  with  man  may  be  known,  I  may  relate  some  things 
worthy  of  note,  from  which  it  may  be  illustrated  and  in- 
ferred.    When  angels  and  spirits  turn  themselves  to  man, 
.    then  they  know  not  otherwise  than  that  the  man's  language 
is  their  own,  and  that  they  have  no  other.     The  reason  is, 
that  they  are  then  in  the  man's  language  and  not  in  their 
own,  which  they  do  not  even  remember  ;  but  as  soon  as 
they  turn  themselves  from  the  man,  then  they  are  in  their 
own  angelic  and  spiritual  language,  nor  do  they  know  any- 
thing of  the  language  of  the  man.     The  case  was  similar 
with  me  when  I  was  in  company  with  angels,  and  in  a  sim- 
ilar state  with  them.     Then  I  spoke  with  them  in  their  lan- 
guage, nor  did  I  know  anything  of  my  own,  which  I  did 
not  even  remember ;  but  as  soon  as  I  was  not  in  company 
with  them,  I  was  in  my  own  language.     It  is  also  worthy 
of  mention  that  when  angels  and  spirits  turn  themselves  to 
a  man,  they  can  speak  with  him  at  any  distance  ;  they  have 
also  spoken  with  me  when  they  were  afar  off,  as  loudly  as 
when  they  were  near.     But  when  they  turn  themselves  from 
man  and  speak  with  one  another,  the  man  hears  nothing 
at  all  of  what  they  say,  even  if  it  be  close  to  his  ear.     From 
this  it  was  made  evident  that  all  conjunction  in  the  spiritual 
woHd   is   according   as  they  turn  themselves.     It  is  also 
worthy  to  be  mentioned  that  many  together  can  speak  with 
a  man,  and  the  man  with  them  ;  for  they  send  some  spirit 
from  themselves  to  the  man  with  whom  they  wish  to  speak, 


I 


and  the  spirit  sent  turns  himself  to  him,  and  the  rest  of 
them  turn  to  their  spirit  and  thus  concentrate  their  thoughts, 
which  the  spirit  utters.  The  spirit  then  knows  no  other- 
wise than  that  he  speaks  from  himself,  and  they  know  no 
otherwise  than  that  they  are  speaking.  Thus  the  conjunc- 
tion of  many  with  one  is  effected  by  their  turning  toward 
him.^  But  of  these  emissary  spirits,  who  are  also  called 
subjects,  and  communication  with  them,  more  will  be  said 
hereafter. 

256.  An  angel  or  spirit  is  not  allowed  to  speak  with  a 
man  from  his  own  memory,  but  from  that  of  the  man  ;  for 
angels  and  spirits  have  memory  as  well  as  men.  If  a  spirit 
should  speak  with  a  man  from  his  own  memory,  then  the 
man  would  not  know  otherwise  than  that  the  things  which 
he  then  thought  were  his  own,  when  yet  they  were  the  spir- 
it's ;  it  is  like  the  recollection  of  a  thing,  which  yet  the  man 
never  heard  or  saw.  That  it  is  so,  has  been  given  me  to 
know  from  experience.  From  this  some  of  the  ancients 
had  the  opinion,  that  after  some  thousands  of  years  they 
should  return  into  their  former  life,  and  into  all  its  acts, 
and  also  that  they  had  returned.  They  concluded  it  from 
this,  that  sometimes  there  occurred  to  them  a  recollection, 
as  it  were,  of  things  which  they  never  saw  or  heard ;  and 
this  came  to  pass  because  spirits  flowed  from  their  own 
memory  into  their  ideas  of  thought. 

257.  There  are  also  spirits,  called  natural  and  corporeal 
spirits,  who  when  they  come  to  a  man,  do  not  conjoin  them- 
selves with  his  thought  like  other  spirits,  but  enter  into  his 
body,  and  occupy  all  his  senses,  and  speak  through  his 
mouth,  and  act  by  his  members,  then  not  knowing  but  that 
all  things  of  the  man  are  theirs.     These  are  the  spirits  who 

d  Spirits  sent  from  societies  of  spirits  to  other  societies  are  called 
subjects,  n.  4403,  5856.  Communications  in  the  spiritual  world  are 
effected  by  such  emissary  spirits,  n.  4403,  5856,  5983.  A  spirit,  when 
he  is  sent  forth  and  serves  for  a  subject,  does  not  think  from  himself, 
but  from  those  by  whom  he  is  sent  forth,  n.  5985-87. 


156 


HEAVEN    AND    HELL 


obsess  man  ;  but  they  have  been  cast  by  the  Lord  into  hell, 
and  thus  altogether  removed,  so  that  such  obsessions  are 
not  permitted  at  this  day/ 


WRITINGS    IN    HEAVEN. 

258.  As  angels  have  speech  and  their  speech  is  a  speech 
of  words,  they  have  also  writings,  and  by  writings  they  ex- 
press their  sentiments  as  well  as  by  speech.  Several  times 
papers  have  been  sent  to  me,  traced  with  writings,  quite 
like  manuscripts,  and  some  Hke  printed  papers  in  the  world. 
I  was  able  also  to  read  them  in  like  manner,  but  it  was  not 
allowed  to  get  from  them  more  than  a  thought  or  two.  The 
reason  was,  that  it  is  not  according  to  Divine  order  to  be 
instructed  by  writings  from  heaven,  but  by  the  Word,  since 
by  this  alone  there  is  communication  and  conjunction  of 
heaven  with  the  world,  thus  of  the  Lord  with  man.  That 
papers  written  in  heaven  were  seen  also  by  the  prophets,  is 
manifest  in  Ezekiel :  IV/ien  I  looked,  behold  a  hand  put 
forth  by  a  spirit  to  me,  and  in  it  the  roll  of  a  book,  which 
he  unfolded  in  my  sight;  it  was  written  on  the  front  and 
on  the  back  (ii.  9,  10).  And  in  John  :  /  saw  at  the  right 
hand  of  Him  who  sat  on  the  throne,  a  book  written  within 
and  on  the  back,  sealed  with  seven  seals  (Apoc.  v.  i). 

259.  That  there  are  writings  in  heaven,  has  been  pro- 
vided by  the  Lord  for  the  sake  of  the  Word ;  for  this  in  its 

*  External  obsessions,  or  those  of  the  body,  are  not  permitted  at  this 
day  as  formerly,  n.  1983.  But  at  this  day  internal  obsessions,  which 
are  of  the  mind,  are  permitted  more  than  formerly,  n.  1983,  4793. 
Man  is  obsessed  inwardly  when  he  has  filthy  and  scandalous  thoughts 
of  God  and  the  neighbor,  and  when  he  is  only  withheld  from  publish- 
ing them  by  external  bonds,  which  are  fear  of  the  loss  of  reputation, 
of  honor,  of  gain,  fear  of  the  law  and  of  loss  of  life,  n.  5990.  Of 
diabolic  spirits  who  chiefly  obsess  the  interiors  of  man,  n.  4793.  Of  di- 
abolic spirits  who  are  desirous  to  obsess  the  exteriors  of  man,  that  they 
are  shut  up  in  hell,  n.  2752,  5990. 


WRITINGS    IN   HEAVEN 


IS7 


essence  is  Divine  truth,  from  which  is  all  heavenly  wisdom, 
both  with  men  and  with  angels,  since  it  was  dictated  by  the 
Lord,  and  what  is  dictated  by  the  Lord  passes  through  all 
the  heavens  in  order,  and  terminates  with  man.  Thus  it  is 
accommodated  as  well  to  the  wisdom  in  which  angels  are, 
as  to  the  intelligence  in  which  men  are.  From  this  it  is 
that  angels  also  have  the  Word,  and  that  they  read  it  equally 
as  men  on  earth  ;  from  it  also  are  their  doctrinals,  and  from 
it  they  preach  (n.  221).  The  Word  is  the  same ;  its  nat- 
ural sense  however,  which  is  the  sense  of  the  letter  with  us, 
is  not  in  heaven,  but  the  spiritual  sense,  which  is  its  inter- 
nal sense.  What  this  sense  is,  may  be  seen  in  the  small 
treatise    concerning   the  White    Horse  spoken    of  in   the 

Apocalypse. 

260.    Once  also  a  little  paper  was  sent  to  me  from  heaven, 
upon  which  there  were  only  a  few  words  written  in  Hebrew 
letters,  and  it  was  said  that  every  letter  involved  arcana  of 
wisdom,  and  that  these  were  contained  in  the  inflections 
and  curvatures  of  the  letters,  and  thus  also  in  the  sounds. 
From  this  it  was  evident  to  me  what  is  signified  by  these 
words  of  the  Lord  ;    Verily  1  say  unto  you,  until  heaven  and 
earth  pass  away,  one  iota  or  one  tittle  shall  not  pass  away 
from  the  law  (Matt.  v.  18).     That  the  Word  is  Divine  as 
to  every  tittle  of  it,  is  also  known  in  the  church  ;  but  where 
the  Divine  lies  hid  in  every  tittle,  is  not  as  yet  known,  and 
therefore  shall  be  told.     The  writing  in  the  inmost  heaven 
consists  of  various  inflected  and  circumflected  forms,  and 
the  inflections  and  circumflexions  atre  according  to  the  form 
of  heaven  ;  by  them  angels  express  the  arcana  of  their  wis- 
dom, and  also  many  things  which   they  cannot  utter  by 
wwds ;  and  what  is  wonderful,  angels  know  that  writing 
without  training  or  a  teacher,  it  beuig  implanted  in  them  like 
their  speech  itself  (of  which  n.  236)  ;  thus  this  writing  is 
heavenly  writing.     That  it  is  implanted,  is  because  all  ex- 
tension of  the  thoughts  and  aff'ections,  and  hence  all  com- 
munication of  the  intelligence  and  wisdom  of  angels,  pro- 


158 


HEAVEN  AND  HELL 


ceeds  according  to  the  form  of  heaven  (n.  201)  ;  conse- 
quently their  writing  flows  into  that  form.  I  have  been  told 
that  the  most  ancient  people  on  this  earth  also,  before  let- 
ters were  invented,  had  such  writing ;  and  that  it  was  trans- 
lated into  the  letters  of  the  Hebrew  language  — which  let- 
ters in  ancient  times  were  all  inflected,  and  not  any  of 
them,  as  at  this  day,  terminated  as  lines.  Thus  it  is  that  in 
the  Word  are  Divine  things  and  the  arcana  of  heaven,  even 
in  its  iotas,  points,  and  titdes. 

261.   This  writing,  which   is   made  by  characters  of  a 
heavenly  form,  is  in  use  in  the  inmost  heaven,  where  they 
^    excel  all  others  in  wisdom.    Affections  are  expressed  by  the 
characters,  from  which  thoughts  flow  and  follow  in  order, 
according  to  the  subject  treated  of.     Hence  these  writings, 
which  it  has  been  given  me  to  see,  involve  arcana  that  can- 
not be  exhausted  by  thought.     In  the  lower  heavens  there 
are  not  such  writings,  but  writings  similar  to  what  we  have 
in  the  world,  in  similar  letters— yet  not  intelligible  to  man, 
because  they  are  in  angeUc  language,  and  angelic  language 
is  such  that  it  has  nothing  in  common  with  human  lan- 
guages (n.   237).     For  by  vowels  they  express  afl"ections, 
by  consonants  the  ideas  of  thought  from  affections,  and  by 
words  from  them  the  sense  of  the  matter  (see  above,  n. 
236,  241).     This  writing  too,  which  I  have  also  seen,  in- 
volves in  a  few  words  more  than  a  man  can  describe  by 
pages.     They  have  the  Word  written  in  this  way  in  the 
lower  heavens,  and  by  heavenly  forms  in  the  inmost  heaven. 
262.    It  is  worthy  of  remark  that  writings  in  the  heavens 
flow  naturally  from  their  thoughts  themselves,  and  this  so 
easily,  that  it  is  as  if  thought  put  itself  forth  ;  neither  does 
the  hand  hesitate  in  the  choice  of  a  word,  because  words 
which  they  speak,  as  well  as  those  which  they  write,  corre- 
spond to  the  ideas  of  their  thought,  and  all  correspondence 
is  natural  and  spontaneous.     There  are  also  given  in  the 
heavens  writings  without  the  aid  of  the  hand,  from  mere  cor- 
respondence of  the  thoughts ;  but  these  are  not  permanent. 


I 


WRITINGS    IN    HEAVEN 


159 


263.  I  have  also  seen  writings  from  heaven  of  mere 
numbers,  set  down  in  order  and  in  a  series,  just  as  in  writ- 
ings of  letters  and  words ;  and  I  have  been  instructed  that 
this  writing  is  from  the  inmost  heaven,  and  that  their 
heavenly  writing  (spoken  of  above,  n.  260,  261)  is  pre- 
sented in  numbers  with  the  angels  of  a  lower  heaven,  when 
the  thought  from  it  flows  down ;  and  that  this  numerical 
writing  in  like  manner  involves  arcana,  some  of  which  can- 
not be  comprehended  by  thought  nor  expressed  by  words. 
For  all  numbers  correspond,  and  according  to  correspond- 
ence are  significant,  equally  as  words  ;<»  yet  with  the  differ- 
ence that  numbers  involve  generals,  and  words  particulars ; 
and  because  one  general  involves  innumerable  particulars, 
numerical  writing  involves  more  arcana  than  literal.  From 
these  things  it  was  evident  to  me  that  numbers  in  the  Word 
signify  things,  as  well  as  the  words — what  the  simple  num- 
bers signify,  as  2,  3,  4,  5,  6,  7,  8,  9,  10,  12,  and  what  the 
compound,  as  20,  30,  50,  70,  100,  144,  1,000,  10,000, 
12,000,  and  others,  may  be  seen  in  the  Arcana  Coelestia 
where  they  are  treated  of.  In  that  writing  in  heaven  the 
number  is  always  prefixed,  on  which  those  following  in  a 
series  depend,  as  on  their  subject ;  for  that  number  is,  as  it 
were,  the  index  of  the  matter  which  is  treated  of,  and  from 
which  is  the  determination  of  the  numbers  that  follow  to 
the  particular  point. 

264.  Those  who  do  not  know  anything  about  heaven, 
and  who  do  not  wish  to  have  any  other  idea  of  it  than  as 
of  something  purely  atmospherical,  in  which  the  angels  fly 
about  as  intellectual  minds,  without  the  sense  of  hearing 

«  All  numbers  in  the  Word  signify  things,  n.  482,  487,  647,  648, 
755,  813,  1963,  1988,  2075,  2252,  3252,  4264,  4670,  6175,  9488,  9659, 
10217,  10253.  Shown  from  heaven,  n.  4495,  5265.  Numbers  muhi- 
plied  signify  similar  things  with  simple  numbers  from  which  they  result 
by  multiplication,  n.  5291,  5335,  5708,  7973.  The  most  ancient  people 
had  heavenly  arcana  in  numbers,  forming  a  kind  of  ecclesiastical  com- 
putation, n.  575. 


i6o 


HEAVEN  AND  HELL 


and  seeing,  cannot  think  that  they  have  speech  and  writing ; 
for  they  place  the  existence  of  everything  in  what  is  mate- 
rial, when  yet  things  in  heaven  exist  as  really  as  those  in  the 
world ;  and  the  angels  there  have  all  things  which  are  of 
use  for  life  and  for  wisdom. 


WISDOM  OF  THE  ANGELS  OF  HEAVEN. 


265.  What  the  wisdom  of  the  angels  of  heaven  is,  can 
scarcely  be  comprehended,  because  it  transcends  human 
wisdom  so  far  that  they  cannot  be  compared  ;  and  that 
which  transcends  appears  as  if  it  were  not  anything.  Some 
things  also  by  which  it  will  be  described,  are  unknown,  and 
these  before  they  become  known,  are  in  the  understanding 
as  shadows,  and  thus  also  hide  the  thing  as  it  is  in  itself; 
but  still  they  are  such  things  as  can  be  known,  and  when 
they  are  known  be  comprehended,  provided  the  mind  be 
delighted  with  them  ;  for  delight  has  light  with  it,  because 
it  is  from  love ;  and  to  those  who  love  such  things  as  are 
of  Divine  and  heavenly  wisdom,  light  shines  from  heaven, 
and  there  is  enlightenment. 

266.  What  the  wisdom  of  angels  is,  may  be  concluded 
from  this,  that  they  are  in  the  light  of  heaven,  and  the  light 
of  heaven  in  its  essence  is  Divine  truth,  or  Divine  wisdom ; 
and  this  light  enlightens  at  the  same  time  their  inner  sight, 
which  is  of  the  mind,  and  their  outer  sight,  which  is  of  the 
eyes :  that  the  light  of  heaven  is  Divine  truth,  or  Divine 
wisdom,  may  be  seen  above  (n.  126-133).  Angels  are  also 
in  heavenly  heat,  which  in  its  essence  is  Divine  good,  or 
Divine  love,  from  which  they  have  the  affection  and  desire 
of  growing  wise  :  that  the  heat  of  heaven  is  Divine  good, 
or  Divine  love,  may  be  seen  above  (n.  133-140).  That 
angels  are  in  wisdom,  so  that  they  may  be  called  wisdoms, 
may  be  concluded  from  this,  that  all  their  thoughts  and  af- 


WISDOM  OF  THE  ANGELS  OF  HEAVEN 


161 


fections  flow  according  to  heavenly  form,  which  form  is  the 
form  of  Divine  wisdom ;  and  that  their  interiors,  which  re- 
ceive wisdom,  are  arranged  according  to  that  form.     That 
the  thoughts  and  affections  of  angels  flow  according  to  the 
form  of  heaven,  consequently  also  their  intelligence  and 
wisdom,  may  be  seen  above  (n.  201-212).     That  angels 
have  supereminent  wisdom,  may  also  be  evident  from  this, 
that  their  speech  is  the  speech  of  wisdom,  for  it  flows  im- 
mediately and  spontaneously  from  thought,  and  this  from 
affection,  so  that  their  speech  is  thought  from  affection  in 
outward  form  ;  hence  it  is  that  nothing  withdraws  them  from 
Divine  influx,  and  no  outside  thing,  such  as  with  man  is 
brought  into  his  speech  from  other  thoughts.     That   the 
speech  of  angels  is  the  speech  of  their  thought  and  affec- 
tion, may  be  seen  above  (n.  234-245).     To  such  wisdom 
of  angels  this  also  conspires,  that  all  things  which  they  see 
with  the  eyes  and  perceive  with  the  senses,  agree  with  their 
wisdom,  since  they  are  correspondences,  and  hence  the  ob- 
jects are  forms  representative  of  such  things  as  are  of  wis- 
dom.    That  all  things  seen  in  the  heavens  are  correspond- 
ences with  the  interiors  of  angels,  and  that  they  are  repre- 
sentations of  their  wisdom,  may  be  seen  above  (n.  170- 
182).     Moreover,  the  thoughts  of  angels  are  not  bounded 
and  contracted  by  ideas  from  space  and  time,  like  human 
thoughts,  for  spaces  and  times  belong  to  nature,  and  the 
things  that  belong  to  nature  draw  off  the  mind  from  spirit- 
ual things,  and  take  away  extension  from  intellectual  sight. 
That  the  ideas  of  angels  are  without  time  and  space,  and 
thus  unlimited,  beyond  human  ideas,  may  be  seen  above 
(n.  162-169,  and  191-199).     Again,  the  thoughts  of  angels 
are  not  brought  down  to  earthly  and  material  things,  nor 
are  they  interrupted  by  any  cares  for  the  necessities  of  life ; 
thus  they  are  not  withdrawn  by  such  things  from  the  enjoy- 
ments of  wisdom,  as  are  the  thoughts  of  men  in  the  world. 
For  all  thmgs  come  to  them  gratuitously  from  the  Lord ; 
they  are  clothed  gratuitously,  they  are  nourished  gratui- 


l62 


HEAVEN    AND    HELL 


tously,  they  have  homes  gratuitously  (n.  1 81-190)  ;  and 
moreover  they  receive  enjoyments  and  pleasures  according 
to  their  reception  of  wisdom  from  the  Lord.  These  things 
are  said,  that  it  may  be  known  whence  angels  have  so  great 

wisdom. ** 

267.    That  angels  are  capable  of  receiving  so  great  wis- 
dom, is  because  their  interiors  are  open,  and  wisdom,  like 
every  perfection,  increases  toward  the  interiors,  thus  accord- 
ing as  they  are  opened/    There  are  three  degrees  of  life, 
which  correspond  to  the   three   heavens,  with  every  angel 
(see  n.  29-40)  ;  those  with  whom  the  first  degree  is  open, 
are  in  the  first  or  lowest  heaven ;  those  with  whom  the  sec- 
ond degree  is  open,  are  in  the  second  or  middle  heaven ; 
but  those  with  whom  the  third  degree  is  open,  are  in  the 
third  or  inmost  heaven ;  according  to  these  degrees  is  the 
wisdom  of  angels  in  the  heavens.     Hence  the  wisdom  of 
angels  of  the  inmost  heaven  immensely  transcends  the  wis- 
dom of  angels  of  the  middle  heaven,  and  the  wisdom  of 
these  immensely  transcends  the  wisdom  of  angels  of  the 
lowest  heaven  (see  above,  n.  209,  210;  and  what  degrees 
are,  n.  38).     That  there  are  such  distinctions  is  because 
the  things  in  a  higher  degree  are  particulars,  and  the  things 
in  a  lower  degree  are  generals,  and  generals  are  the  conti- 
nents of  particulars.     Particulars  in  respect  to  generals,  are 

a    The  wisdom  of  angels,  that  it  is  incomprehensible  and  ineffable, 

n.  2795,  2796,  2802,  3314,  3404,  3405»  9094,  9176- 

b  So  far  as  man  is  elevated  from  outward  to  inward  things,  so  far  he 
comes  into  light,  thus  so  far  into  intelligence,  n.  6183,  6313.  There  is 
an  actual  elevation,  n.  7816,  10330.  Elevation  from  outward  to  inward 
things  is  like  elevation  out  of  a  mist  into  light,  n.  4598.  Outer  things 
are  more  remote  from  the  Divine  with  man,  wherefore  they  are  respec- 
tively obscure,  n.  6451.  And  likewise  respectively  inordinate,  n.  996, 
3855.  Inner  things  are  more  perfect,  because  nearer  to  the  Divine,  n. 
5146,  5147.  In  what  is  internal  there  are  thousands  and  thousands  of 
things,  which  appear  as  one  general  thing  in  what  is  external,  n.  5707, 
Hence  thought  and  perception  is  clearer  in  proportion  as  it  is  interior, 
n.  5920. 


WISDOM  OF  THE  ANGELS  OF  HEAVEN 


i<53 


as  thousands  or  myriads  to  one,  and  so  is  the  wisdom  of 
the  angels  of  a  higher  heaven  to  the  wisdom  of  the  angels 
of  a  lower  heaven.  Yet  the  wisdom  of  the  latter  in  like 
manner  transcends  the  wisdom  of  man,  for  man  is  in  what 
is  corporeal  and  the  things  of  corporeal  sense;  and  the 
things  of  man's  corporeal  sense  are  in  the  lowest  degree. 
From  this  it  is  evident  what  kind  of  wisdom  they  possess 
who  think  from  things  of  sense,  that  is,  those  who  are  called 
sensual  men,  namely,  that  they  are  not  in  any  wisdom,  but 
only  in  science  ;^  but  it  is  otherwise  with  those  men  whose 
thoughts  are  elevated  above  things  of  sense,  and  especially 
with  those  whose  interiors  are  open  even  into  the  light  of 
heaven. 

268.  How  great  the  wisdom  of  angels  is,  may  be  evident 
from  this,  that  in  the  heavens  there  is  a  communication  of 
all  things  ;  the  intelligence  and  wisdom  of  one  is  commu- 
nicated to  another,  heaven  being  a  communion  of  all  goods. 
The  reason  is,  that  heavenly  love  is  such  that  it  wishes 
what  is  its  own  to  be  another's  ;  therefore  no  one  in  heaven 
perceives  his  own  good  in  himself  as  good,  unless  it  be  also 

c  The  sensual  is  the  ultimate  part  of  the  life  of  man,  adhering  to, 
and  mhermg  m,  his  corporeal  part,  n.  5077,  5767,  9212,  9216.  9331, 
9730.  He  is  called  a  sensual  man  Mho  judges  and  concludes  all  things 
from  the  senses  of  the  body,  and  who  believes  nothing  but  what  he 
sees  with  his  eyes  and  touches  with  his  hands,  n.  5094,  7693.  Such  a 
man  thinks  in  externals,  and  not  interiorly  in  himself,  n.  5089,  5094, 
6564,  7693-  His  interiors  are  closed,  so  that  he  sees  nothmg  therein 
of  spiritual  truth,  n.  6564.  6844,  6845.  In  a  word,  he  is  in  gross  natu- 
ral light,  and  thus  perceives  nothing  which  is  from  the  light  of  heaven 
n.  6201,  6310,  6564,  6598,  6612,  6614,  6622,  6624,  6844,  6845.  Inte- 
riorly he  IS  in  opposition  to  the  things  of  heaven  and  the  church,  n. 
6201,  6316,  6844,  6845,  6948,  6949.  The  learned  who  have  confirmed 
themselves  against  the  truths  of  the  church  become  of  such  a  character, 
n.  6316.  Sensual  men  are  cunning  and  malicious  more  than  others,* 
n.  7693,  10236.  They  reason  sharply  and  cunningly,  but  from  corpo- 
real memory,  in  which  they  place  all  intelligence,  n.  195.  196.  5700, 
10236.  But  they  reason  from  the  fallacies  of  the  senses,  n.  5084  6948 
6949,  7693- 


164 


HEAVEN  AND  HELL 


in  another  ;  from  this  also  is  the  happiness  of  heaven  ;  and 
this  the  angels  derive  from  the  Lord,  whose  Divine  love  is 
of  this  nature.  That  there  is  such  communication  in  the 
heavens,  has  been  also  given  me  to  know  by  experience : 
some  simple  ones  have  sometimes  been  taken  up  into 
heaven,  and  when  there,  they  came  also  into  angelic  wis- 
dom, and  then  they  understood  such  things  as  they  could 
not  comprehend  before,  and  spoke  such  things  as  they 
could  not  utter  in  the  former  state. 

269.  What  the  wisdom  of  angels  is,  cannot  be  described 
by  words,  but  only  illustrated  by  some  general  things.  An- 
gels can  express  by  one  word  what  a  man  cannot  express 
by  a  thousand  words ;  and  moreover  in  one  angelic  word 
there  are  innumerable  things  which  cannot  be  expressed  by 
the  words  of  human  language  ;  for  in  each  of  the  things 
which  angels  speak,  there  are  arcana  of  wisdom  in  contin- 
uous connection,  to  which  human  sciences  never  reach. 
Angels  also  supply  by  tone  what  they  do  not  express  fully 
by  the  words  of  their  speech,  in  which  tone  there  is  an 
affection  of  things  in  their  order ;  for,  as  was  said  above 
(n.  236,  241),  by  tones  they  express  affections,  and  by  words 
the  ideas  of  thought  from  affections ;  for  this  reason  things 
heard  in  heaven  are  said  to  be  ineffable.  Angels  in  like 
manner  can  utter  in  a  few  words  everything  written  in  a 
volume  of  a  book,  and  put  in  every  word  such  things  as 
elevate  to  interior  wisdom  ;  for  their  speech  is  such  that  it 
is  consonant  with  affections,  and  every  word  is  consonant 
with  ideas.  The  words  are  also  varied  in  infinite  ways,  ac- 
cording to  the  series  of  things  embraced  in  the  thought. 
Interior  angels  also  can  know  the  whole  life  of  one  speak- 
ing, from  the  sound  and  a  few  words ;  for  they  perceive 
from  this  sound,  variegated  by  ideas  in  words,  his  ruling 
love,  on  which  everything  of  his  life  is  as  it  were  inscribed.'^ 
From  these  things  it  is  manifest  what  the  wisdom  of  angels 

d    What  rules  universally,  or  has  dominion  with  man,  is  in  everything 
of  his  life,  thus  in  everything  of  his  affection  and  thought,  n.  4459, 


II  iwrfciritMirtiiBiiriiiiiiiirMmnff  midniM 


WISDOM  OF  THE  ANGELS  OF  HEAVEN 


165 


is.     Their  wisdom,  in  comparison  with  human  wisdom,  is  as 
a  myriad  to  one,  or  as  the  moving  forces  of  the  whole  body, 
which  are  innumerable,  are  to  the  actions  proceeding  from 
them,  which  to  human  sense  appear  as  one  ;  or  as  the  thou- 
sand things  of  an  object  seen  under  a  perfect  microscope, 
to  the  one  obscure  thing  seen  by  the  naked  eye.     Let  me 
illustrate  the  subject  by  an  example.     An  angel  from  his 
wisdom  described  regeneration,  and  brought  forward  arcana 
about  it  in  their  order  even  to  hundreds  —  filling  each  of 
these  with  ideas  in  which  there  were  interior  arcana,  and 
this  from  beginning  to  end  ;  for  he  explained  how  the  spir- 
itual man  is  conceived  anew,  is  carried  as  it  were  in  the 
womb,  is  born,  grows  up,  and  is  successively  perfected.     He 
said  that  he  could  increase  the  number  of  arcana  even  to 
thousands,  and  that  those  which  were  told,  were  only  about 
the  regeneration  of  the  external  man,  while  there  were  in- 
numerable more  about  the  regeneration  of  the  internal. 
From  these  and  other  like  things  heard  from  angels,  it  has 
been  shown  me  how  great  is  their  wisdom,  and  how  great 
in  comparison  the  ignorance  of  man,  who  scarcely  knows 
what  regeneration  is,  and  does  not  know  any  step  of  the 
process  when  he  is  being  regenerated. 

270.  Something  shall  now  be  told  about  the  wisdom  of 
angels  of  the  third  or  inmost  heaven,  and  how  much  it  ex- 
ceeds the  wisdom  of  angels  of  the  first  or  lowest  heaven, 
the  wisdom  of  angels  of  the  third  or  inmost  heaven  is 
incomprehensible,  even  to  those  who  are  in  the  lowest 
heaven ;  the  reason  is,  that  the  interiors  of  angels  of  the 

5949.  6159,  6571,  7648,  8067,  8853-58.  The  quality  of  man  is  such 
as  his  ruling  love  is,  n,  917,  1040,  8858;  illustrated  by  examples,  n. 
8854,  8857.  What  reigns  universally  makes  the  life  of  the  spirit  of 
man,  n.  7648.  It  is  his  very  will,  his  very  love,  and  the  end  of  his  life, 
since  what  a  man  wills,  he  loves,  and  what  he  loves,  he  has  for  an  end, 
n.  131 7,  1568,  1571,  1909,  3796,  5949,  6936.  Therefore  man  is  of  such 
quality  as  his  will  is,  or  such  as  his  ruling  love  is,  or  such  as  the  end  of 
his  Hfe  is,  n.  1568,  1571,  3570.  4054,  6571,  6935,  6938.  ^^856,  10076, 
10109,  loiio,  10284. 


1 66 


HEAVEN  AND  HELL 


third  heaven  are  open  to  the  third  degree ;  but  the  inte- 
riors  of  angels  of  the  first  heaven  only  to  the  first  degree  • 
and  all  wisdom  increases  toward  interiors,  and  is  perfected 
according  to  their  opening   (n.   208,   267).     Because  the 
interiors  of  angels  of  the  third  or  inmost  heaven  are  opened 
to  the  third  degree,  Divine  truths  are  as  it  were  inscribed 
on  them  ;  for  the  interiors  of  the  third  degree  are  in  the 
form  of  heaven  more  than  the  interiors  of  the  second  and 
first  degrees,  and  the  form  of  heaven  is  from  Divine  truth 
thus  according  to  Divine  wisdom.     For  this  reason  Divine 
truth  appears  as  it  were  inscribed  on  those  angels,  or  as  if 
implanted  and  innate ;  they  therefore,  as  soon  as  they  hear 
genuine  Divine  truths,  immediately  acknowledge  and  per- 
ceive them,  and  afterward  see  them  as  it  were  inwardly  in 
themselves.     Because  the  angels  of  that  heaven  are  such 
they  never  reason  about  Divine  truths,  still  less  do  they  dis- 
pute about  any  truth,  whether  it  be  so  or  not  so ;  nor  do 
they  know  what  it  is  to  believe  or  to  have  faith,  for  they  say 
what  is  faith  ?  since  I  perceive  and  see  that  it  is  so.     They 
illustrate  this  by  comparisons ;  for  example,  that  it  would 
be  as  when  any  one  with  a  companion  should  see  a  house 
and  various  things  in  it  and  around  it,  and  should  say  to 
his  companion  that  he  must  believe  that  these  things  are 
and  that  they  are  such  as  he  sees  ;  or  as  if  one  should  see 
a  garden  and  trees  and  fruits  in  it,  and  should  say  to  his 
companion  that  he  ought  to  have  faith  that  there  is  a  gar- 
den, and  that  there  are  trees  and  fruits,  when  yet  he  sees 
them  clearly  with  his  eyes.     Hence  it  is,  that  those  angels 
never  name  faith,  nor  have  any  idea  of  it ;  neither  do  they 
reason  about  Divine  truths,  still  less  do  they  dispute  about 
any  truth  whether  it  be  so  or  not  so./    But  angels  of  the 

/    Celestial  angels  are  acquainted  with  innumerable  things  and  are 
immensely  wiser  than  spiritual  angels,  n.  2718.     Celestial  angels  do  not 
thmk  and  speak  from  faith,  like  spiritual  angels,  masmuch  as  they  are  in 
perception  from  the  Lord  of  all  things  relating  to  faith,  n.  202,  .07  607 
784,  1 121,  1384,  1442,  1898,  1919,  7680,  7877,  8780,  9277.  10336.    Irl 


WISDOM  OF  THE  ANGELS  OF  HEAVEN 


167 


first  or  lowest  heaven  have  not  Divine  truths  thus  inscribed 
on  their  interiors,  because  to  them  only  the  first  degree  of 
life  is  open  ;  they  reason  therefore  about  truths,  and  they 
who  reason  scarcely  see  anything  beyond  the  fact  of  the 
matter  about  which  they  reason,  or  go  beyond  the  subject, 
except  only  to  confirm  it  by  certain  things ;  and  when  they 
have  confirmed  it,  they  say  that  it  should  be  a  matter  of 
faith,  and  that  it  is  to  be  believed.  Upon  these  things  I  have 
spoken  with  angels,  who  said  that  the  distinction  between 
the  wisdom  of  angels  of  the  third  heaven  and  the  wisdom 
of  angels  of  the  first  heaven,  is  like  that  between  what  is 
clear  and  what  is  obscure.  They  also  compared  the  wis- 
dom of  angels  of  the  third  heaven  to  a  magnificent  palace 
full  of  all  things  for  use,  around  which  are  paradises  on  all 
sides,  and  around  these  magnificent  things  of  many  kinds ; 
and  those  angels,  because  they  are  in  the  truths  of  wisdom, 
can  enter  into  the  palace  and  see  all  things,  and  also  walk 
about  in  the  paradises  in  every  direction,  and  be  delighted 
with  every  thing.  But  it  is  otherwise  with  those  who  rea- 
son about  truths,  and  especially  with  those  who  dispute 
about  them  ;  these,  because  they  do  not  see  truths  from  the 
light  of  truth,  but  take  them  either  from  others  or  from 
the  sense  of  the  letter  of  the  Word,  which  thev  do  not 
interiorly  understand,  say  that  they  are  to  be  believed,  or 
that  faith  is  to  be  had  in  them,  without  wishing  that  interior 
sight  may  then  enter.  Of  these  the  angels  said  that  they 
cannot  come  to  the  first  threshold  of  the  palace  of  wis- 
dom, still  less  enter  into  it  and  walk  about  in  its  paradises, 
since  they  stop  at  the  first  step.  It  is  otherwise  with  those 
who  are  in  the  truths  themselves  ;  these  nothing  hinders 
from  being  borne  on  and  making  progress  without  limit, 
for  the  truths  seen  lead   them  whithersoever  they  go,  and 

regard  to  the  truths  of  faith,  they  say  only  yea,  yea,  or  nay,  nay,  hut 
spiritual  angels  reason  whether  it  be  so,  n,  2715,  3246,  4448,  9166, 
10786  —  where  the  Lord's  words  are  explained,  Lei  your  discourse  be 
};ea,  yea,  nay,  nay,  Matt.  v.  36. 


1 68 


HEAVEN    AND    HELL 


into  wide  fields,  since  every  truth  is  of  infinite  extension 
and  is  in  conjunction  with  manifold  others.  They  said  fur- 
ther that  the  wisdom  of  angels  of  the  inmost  heaven  con- 
sists principally  in  this,  that  they  see  Divine  and  heavenly 
things  in  every  object,  and  wonderful  things  in  a  series  of 
several  objects ;  for  all  the  things  seen  by  their  eyes,  corre- 
spond ;  as  when  they  see  palaces  and  gardens,  their  view 
does  not  stop  at  such  things  as  are  before  their  eyes,  but 
they  see  the  interior  things  from  which  they  are,  thu's  to 
which  they  correspond  ;  and  this  with  all  variety  according 
to  the  appearance  of  the  objects,  thus  beholding  innumer- 
able things  at  the  same  time  in  order  and  connection,  which 
then  so  delight  their  minds  that  they  seem  to  be  carried 
away  from  themselves.  That  all  things  which  appear  in  the 
heavens  correspond  to  the  Divine  things  which  are  with  the 
^iiMs  from  the  L(gd,  may  be  seen  above  (n.  170-1I6). ' 

271.  That  it  is  so  with  angels  of  the  third  heaven,  is  be- 
cause they  are  in  love  to  the  Lord,  and  that  love  opens  the 
interiors  of  the  mind  to  the  third  degree,  and  is  the  recep- 
tacle of  all  things  of  wisdom.  It  is  further  to  be  known, 
that  angels  of  the  inmost  heaven  are  still  being  continually 
perfected  in  wisdom,  and  this  also  in  a  different  manner 
from  that  of  angels  of  the  lowest  heaven.  Angels  of  the 
inmost  heaven  do  not  lay  up  Divine  truths  in  the  memory, 
thus  they  do  not  account  them  knowledge,  but  as  soon  as 
they  hear  them,  they  perceive  them  and  commit  them  to 
life.  For  this  reason  Divine  truths  remain  with  them  as  if 
inscribed  on  them,  for  what  is  committed  to  life  so  abides 
in  them.  But  the  case  is  otherwise  with  angels  of  the  low- 
est heaven  :  they  first  lay  up  Divine  truths  in  the  memory 
and  store  them  up  as  knowledge,  and  then  take  them  out 
and  perfect  their  understanding  by  them  ;  and  without  in- 
terior perception  whether  they  be  truths,  they  will  them  and 
commit  them  to  life  ;  hence  they  are  respectively  in  ob- 
scurity. It  is  worthy  of  mention  that  angels  of  the  third 
heaven  are  perfected  in  wisdom  by  hearing,  but  not  by 


WISDOM  OF  THE  ANGELS  OF  HEAVEN 


169 


sight.  What  they  hear  from  preaching  does  not  enttr  into 
their  memory,  but  immediately  into  their  perception  and 
will,  and  becomes  of  their  life  ;  but  what  they  see  with  their 
eyes,  enters  into  their  memory,  and  they  reason  and  talk 
about  it.  From  this  it  is  plain  that  the  way  of  hearing  is  to 
them  the  way  of  wisdom.  This  likewise  is  from  corre- 
spondence, for  the  ear  corresponds  to  obedience  and  obe- 
dience is  of  the  life ;  but  the  eye  corresponds  to  intelH- 
gence,  and  intelligence  is  of  doctrine.^  The  state  of  these 
angels  is  also  described  in  different  parts  of  the  Word,  as 
in  Jeremiah  :  I  will  put  My  law  in  their  mind,  and  write 
it  on  their  heart ;  they  shall  teach  no  more  every  one  his 
friend,  and  every  one  his  brother,  saying,  Knoiif  ye  Jehovah, 
for  they  shall  all  know  Me,  from  the  least  of  them  unto  the 
greatest  of  them  (xxxi.  7^^,  34).  And  in  Matthew:  Your 
discourse  shall  he  yea,  yea,  nay,  nay ;  whatsoever  is  more 
than  these  cometh  from  evil  (v.  37).  That  what  is  beyond 
these  is  from  evil,  is  because  it  is  not  from  the  Lord ;  for 
the  truths  in  angels  of  the  third  heaven  are  from  the  Lord, 
because  they  are  in  love  to  Him.  Love  to  the  Lord  in  that 
heaven  is  to  will  and  do  Divine  truth,  for  Divine  truth  is  the 
Lord  in  heaven. 

272.  An  additional  reason,  which  also  in  heaven  is  the 
primary  one,  that  angels  can  receive  so  great  wisdom,  is 
that  they  are  without  self-love ;  for  as  far  as  any  one  is 
without  self-love,  so  far  he  can  grow  wise  in  Divine  things. 
It  is  that  love  which  closes  the  interiors  to  the  Lord  and  to 
heaven,  and  opens  the  exteriors  and  turns  them  to  self;  for 
this  reason  all  those  with  whom  that  love  rules,  are  in  thick 
darkness  as  to  the  things  of  heaven,  howsoever  they  are  in 

g  Of  the  correspondence  of  the  ear  and  of  hearing,  4652-59.  The 
ear  corresponds  to  perception  and  obedience,  and  hence  signifies  it, 
n.  2542,  3869,  4653,  5017,  7216,  8361,  931 1,  9397,  10061.  The  ear 
signifies  the  reception  of  truth,  n.  5471,  5475,  9926.  The  correspond- 
ence of  the  eye  and  its  sight,  n.  4403-20,  4523-33.  Hence  the  sight 
of  the  eye  signifies  the  intelligence  which  is  of  faith,  and  also  faith, 
n.  2701,  4410,  4526,  6923,  9051,  10569. 


I/O 


HEAVEN    AND    HELL 


light  as  to  the  things  of  the  world.      But  angels,  on  the 
other  hand,  because  they  are  without  self-love,  are  in  the 
light  of  wisdom  ;  for  the  heavenly  loves  in  which  they  are, 
which  are  love  to  the  Lord  and  love  toward  the  neighbor,' 
open  the  interiors,  because  these  loves  are  from  the  Lord 
and  the  Lord  Himself  is  in  them.     That  these  loves  make 
heaven  in  general  and  form  heaven  with  every  one  in  par- 
ticular, may  be  seen  above  (n.  13-19).     Because  heavenly 
loves  open  the  interiors  to  the  Lord,  all  angels  also  turn 
their  faces  to  the  Lord  (n.  142)  :  for  in  the  spiritual  world 
it  is  love  that  turns  the  interiors  of  every  one  to  itself,  and 
whither  it  turns  the  interiors,  it  also  turns  the  face,  since  the 
face  there  makes  one  with  the  interiors,  of  which  it  is  the 
outward  form.     Because  love  turns  the  interiors  and  the 
face  to  itself,  it  also  conjoins  itself  to  them,  smce  love  is 
spiritual  conjunction,  and  also  it  communicates  its  own  with 
them.     From  that  turning  and  the  conjunction  and  com- 
munication therefrom,  angels  have  their  wisdom.     That  all 
conjunction  in  the  spiritual  world  is  according  to  the  turn- 
ing, may  be  seen  above  (n.  255). 

273.  Angels  are  continually  being  perfected  in  wisdom,* 
but  still  they  cannot,  to  eternity,  be  so  far  perfected  that 
there  may  be  any  ratio  between  their  wisdom  and  the  Di- 
vine wisdom  of  the  Lord  ;  for  the  Divine  wisdom  of  the 
Lord  is  infinite,  and  the  wisdom  of  angels  finite,  and  no 
ratio  is  given  between  what  is  infinite  and  what  is  finite. 

274.  Because  wisdom  perfects  angels  and  makes  their 
life,  and  because  heaven  with  its  good  things  flows  in  with 
every  one  according  to  his  wisdom,  therefore  all  there  de- 
sire it  and  seek  for  it,  scarce  otherwise  than  as  a  hungry 
man  desires  food.  Knowledge,  intelligence,  and  wisdom 
are  also  spiritual  nourishment,  as  food  is  natural  nourish- 
ment ;  the  one  also  corresponds  to  the  other. 

275.  The  angels  in  one  heaven,  and  likewise  in  one 
society  of  heaven,  are  not  in  like  wisdom,  but  in  unlike. 

*    Angels  grow  in  perfection  to  eternity,  n.  4803,  6648. 


INNOCENCE    OF    ANGELS    IN   HEAVEN 


171 


Those  who  are  in  the  centre  are  in  the  greatest  wisdom, 
and  those  in  less  who  are  round  about,  even  to  the  borders! 
The  decrease  of  wisdom  according  to  distance  from  the 
centre  is  like  the  decrease  of  light  verging  to  shade  (see  n. 
43  and  128).  Their  light  is  also  in  the  same  degree  as 
their  wisdom,  since  the  light  of  heaven  is  the  Divine  wis- 
dom and  every  one  is  in  light  according  to  the  reception  of 
that  wisdom.  As  to  the  light  of  heaven  and  the  various 
reception  of  it,  see  above  (n.  126-132). 


STATE    OF    INNOCENCE    OF    ANGELS    IN    HEAVEN. 

2.76.  What  innocence  is,  and  what  is  its  quality,  is  known 
by  few  in  the  world,  and  not  at  all  by  those  who  are  in  evil. 
It  is  manifest,  indeed,  to  the  sight,  and  this  from  the  face, 
speech,  and  gestures,  especially  of  infants  ;  but  yet  it  is  not 
known  what  it  is,  and  still  less,  that  it  is  that  in  which 
heaven  stores  itself  up  with  man.  In  order,  then,  that  it 
may  be  known,  I  will  proceed  in  order  and  speak  first  of 
the  innocence  of  mfancy,  then  of  the  innocence  of  wisdom, 
and  lastly  of  the  state  of  heaven  as  to  innocence. 

277.  The  innocence  of  infancy,  or  of  infants,  is  not  gen- 
uine innocence,  for  it  is  only  in  outward  form  and  not  in- 
ward ;  yet  still  from  that  may  be  learned  what  innocence  is, 
since  it  shines  forth  from  their  face,  and  from  some  of  their 
gestures,  and  from  their  first  speech,  and  affects  us  ;  and  this 
because  they  have  no  inner  thought,  for  they  do  not  yet 
know  what  is  good  and  evil,  and  what  is  true  and  false,  from 
which  thought  is  derived.  Hence  they  have  no  prudence 
of  their  own.  no  purpose  and  deliberation,  thus  no  aim  of 
evil;  they  have  nothing  of  their  own  acquired  from  the 
love  of  self  and  of  the  world  ;  they  do  not  attribute  any- 
thing to  themselves,  they  regard  all  that  they  have  as  re- 
ceived from  their  parents ;  content  with  the  few  and  little 


172 


HEAVEN    AND    HELL 


things  presented  to  them,  they  deHght  in  them ;  they  have 
no  solicitude  about  food  and  clothing,  and  none  about  the 
future  ;    they  do  not  look  to  the  world  and  desire  many 
things  of  it ;  they  love  their  parents,  their  nurse,  and  their 
infant  companions,  with  whom  they  play  in  innocence  ;  they 
suffer  themselves  to  be  led,  they  hearken  and  obey.  '  And 
because  they  are  in  this  state,  they  receive  all  things  into 
life ;  hence  they  have  becoming  manners,  without  knowing 
whence,  and  hence  they  have  speech  and  the  beginning  of 
memory  and  thought,  for  the  receiving  and  implanting  of 
which  their  state  of  innocence  serves  as  a  medium.     But 
this  innocence,  as  was  said  above,  is  external,  because  only 
of  the  body,  not  of  the  mind ;«  for  their  mind  is  not  yet 
formed,  mind  being  understanding  and  will,  and  thought 
and  affection  therefrom.     It  has  been  told  me  from  heaven 
that  infants  are  specially  under  the  auspices  of  the  Lord, 
and  that  their  influx  is  from  the  inmost  heaven,  where  there 
is  a  state  of  innocence  ;  that  the  influx  passes  through  their 
interiors,  and  that  m  passing  through  it  affects  them  only  by 
innocence  ;  that  hence  innocence  is  shown  in  the  face  and 
in  some  gestures,  and  becomes  apparent ;  and  that  it  is  this 
innocence  by  which  parents  are  inmostly  affected  and  which 
makes  the  love  which  is  called  storge. 

278.  The  innocence  of  wisdom  is  genuine  innocence, 
because  it  is  internal,  for  it  is  of  the  mind  itself,  thus  of  the 
will  itself  and  hence  of  the  understanding ;  and  when  in 
these  there  is  innocence,  there  is  also  wisdom,  for  wisdom 
is  of  the  will  and  understanding.  Hence  it  is  said  in 
heaven  that  innocence  dwells  in  wisdom,  and  that  an  angel 

«  The  innocence  of  infants  is  not  true  innocence,  but  true  inno- 
cence dwells  in  wisdom,  n.  1616,  2305,  2306,  3494,  4563.  4797,  5608, 
9301,  1 002 1.  The  good  of  infancy  is  not  spiritual  good,  but  it  becomes 
so  by  the  implantation  of  truth,  n.  3504.  Nevertheless  the  good  of  in- 
fancy IS  a^medium  by  which  intelligence  is  implanted,  n.  1616,  3183, 
9301,  loi  10.  Man  without  the  good  of  innocence  in  infancy  would  be 
a  wild  beast,  n.  3494.  Whatever  is  imbued  in  infancy,  appears  natural 
r-  3494.  * 


INNOCENCE  OF  ANGELS  IN  HEAVEN 


173 


has  as  much  of  wisdom  as  he  has  of  innocence.  That  it  is 
so  they  confirm  by  this,  that  those  who  are  in  a  state  of  in- 
nocence attribute  nothing  of  good  to  themselves,  but  re- 
gard all  things  as  received,  and  ascribe  them  to  the  Lord  ; 
that  they  wish  to  be  led  by  Him,  and  not  by  themselves ; 
that  they  love  everything  which  is  good,  and  are  delighted 
with  everything  which  is  true,  because  they  know  and  per- 
ceive that  to  love  good,  thus  to  will  and  do  it,  is  to  love  the 
Lord,  and  to  love  truth  is  to  love  their  neighbor ;  that  they 
live  contented  with  their  own,  whether  it  be  little  or  much, 
because  they  know  that  they  receive  just  as  much  as  is 
profitable  for  them  —  little,  they  for  whom  little  is  profit- 
able, and  much,  they  for  whom  much  is  profitable ;  and 
that  they  do  not  themselves  know  what  is  profitable  for 
them,  but  the  Lord  only,  to  Whom  all  things  which  He  pro- 
vides are  for  eternity.  So  neither  are  they  solicitous  about 
the  future ;  they  call  solicitude  about  the  future  care  for 
the  morrow,  which  they  say  is  grief  on  account  of  losing 
or  not  receiving  such  things  as  are  not  necessary  for  the 
uses  of  life.  With  companions  they  never  act  from  pur- 
pose of  evil,  but  from  what  is  good,  just,  and  sincere  :  act- 
ing from  purpose  of  evil  they  call  cunning,  which  they  shun 
as  the  poison  of  a  serpent,  since  it  is  altogether  contrary  to 
innocence.  Because  they  love  nothing  more  than  to  be 
led  of  the  Lord,  and  attribute  all  things  they  have  received 
to  Him,  they  are  removed  from  what  is  of  themselves ;  and 
as  far  as  they  are  removed  from  what  is  of  themselves,  so 
far  the  Lord  flows  in.  Hence  it  is  that  whatever  things 
they  hear  from  Him,  whether  by  means  of  the  Word  or  by 
that  of  preaching,  they  do  not  lay  up  in  the  memory,  but 
immediately  obey,  that  is,  will  and  do  them  :  the  will  is 
itself  their  memory.  These  for  the  most  part  appear  sim- 
ple in  outward,  form,  but  they  are  wise  and  prudent  in- 
wardly. They  are  those  who  are  meant  by  the  •Lord,  Br 
ye  prudent  as  serpents,  and  simple  as  doves  (Matt.  x.  16)  : 
such  is  the  innocence  which  is  called  the  innocence  of  wis- 


174 


HEAVEN  AND  HELL 


dom.  Because  innocence  attributes  nothing  of  good  to 
itself,  but  ascribes  all  good  to  the  Lord,  and  because  it  thus 
loves  to  be  led  by  the  Lord,  and  from  this  is  all  reception 
of  good  and  truth,  from  which  is  wisdom,  therefore  man  is 
so  created  that  when  he  is  a  little  child  he  may  be  in  inno- 
cence, but  only  outward,  and  when  he  becomes  old  he  may 
be  in  inward  innocence,  in  order  that  by  the  former  he 
may  come  into  the  latter,  and  from  the  latter  again  into  the 
former.  So  also  a  man  when  he  becomes  old  decreases  in 
body,  and  becomes  again  like  a  child,  but  a  wise  child,  thus 
an  angel,  for  an  angel  is  a  wise  child  m  an  eminent  sense. 
Hence  it  is  that  in  the  Word  a  litde  child  signifies  one  who 
is  innocent,  and  an  old  man,  a  wise  man  in  whom  is  inno- 
cence/' 

279.  The  case  is  similar  with  every  one  who  is  being  re- 
generated. Regeneration  is  being  born  again  as  to  the 
spiritual  man.  The  man  is  first  introduced  into  the  inno- 
cence of  childhood,  in  which  he  is  conscious  that  he  knows 
nothing  of  truth  and  can  do  nothing  of  good  from  himself, 
but  only  from  the  Lord,  and  he  desires  and  seeks  truth  only 
because  it  is  truth,  and  good  because  it  is  good.  Good  and 
truth  are  also  given  by  the  Lord,  as  he  advances  in  age  ;  he 
is  led  first  into  the  knowledge  of  them,  next  from  knowl- 
edge into  intelligence,  and  lastly  from  intelligence  into  wis- 
dom, innocence  always  accompanying,  which  is,  as  was  said, 
consciousness  that  he  knows  nothing  of  truth  and  can  do 
nothing  of  good  from  himself,  but  from  the  Lord.  With- 
out  this  faith  and  its  perception,  no  one  can  receive  any- 
thing of  heaven.  In  this  principally  consists  the  innocence 
of  wisdom. 

280.  Because  innocence  is  to  be  led  by  the  Lord  and 

^  By  infants  in  the  Word  is  signified  innocence,  n.  5608  And  like- 
wise  by  sucklings,  n.  3183.  By  an  old  man  is  signified  a  wise  man, 
and  in  the  abstract  sense  wisdom,  n.  3183,  6524.  Man  is  so  created 
that  m  proportion  as  he  declines  to  old  age,  he  may  become  as  a  Httle 
child,  and  then  innocence  may  be  in  wisdom,  and  the  man  in  that  state 
may  pass  into  heaven  and  become  an  angel,  n.  3183,  5608. 


INNOCENCE   OF    ANGELS    IN    HEAVEN 


175 


not  by  self,  therefore  all  who  are  in  heaven  are  in  inno- 
cence ;  for  all  who  are  there  love  to  be  led  by  the  Lord. 
They  know  that  to  lead  themselves  is  to  be  led  by  their 
own  will,  and  their  own  will  is  to  love  self;  and  he  who 
loves  himself  does  not  sufTer  himself  to  be  led  by  another. 
Hence  it  is,  that  as  far  as  an  angel  is  in  innocence,  so  far 
he  is  in  heaven,  that  is,  so  far  in  Divine  good  and  Divine 
truth  ;  for  to  be  in  these  is  to  be  in  heaven.  The  heavens 
therefore  are  distinguished  according  to  innocence ;  those 
who  are  in  the  lowest  or  first  heaven,  are  in  innocence  of 
the  first  or  lowest  degree  ;  those  who  are  in  the  middle  or 
second  heaven,  are  in  innocence  of  the  second  or  middle 
degree  ;  but  those  who  are  in  the  inmost  or  third  heaven, 
are  in  innocence  of  the  third  or  inmost  degree.  These  last 
therefore  are  the  very  innocences  of  heaven,  for  above  all 
the  rest  they  love  to  be  led  by  the  Lord,  as  httle  children 
by  their  father.  For  this  reason  also  Divine  truth,  which 
they  hear  either  immediately  from  the  Lord  or  mediately 
through  the  Word  and  preaching,  they  receive  directly  in 
the  will  and  do  it,  and  thus  commit  it  to  life ;  hence  they 
have  so  much  more  wisdom  than  angels  of  the  lower  heav- 
ens (see  n.  270,  271).  Because  those  angels  are  of  this 
nature,  they  are  nearest  to  the  Lord,  from  Whom  they  re- 
ceive innocence  ;  and  they  are  also  separated  from  what  is 
of  themselves,  so  that  they  live  as  it  were  in  the  Lord.  They 
appear  simple  in  outward  form,  and  before  the  eyes  of 
angels  of  the  lower  heavens  they  seem  as  children,  thus  as 
little  ones,  and  also  as  not  very  wise,  although  they  are  the 
wisest  of  the  angels  of  heaven  ;  for  they  know  that  they 
have  nothing  of  wisdom  from  themselves,  and  that  to  be 
wise  is  to  acknowledge  it,  and  also  that  what  they  know  is 
as  nothing  in  respect  to  what  they  do  not  know ;  to  know, 
to  acknowledge,  and  to  perceive  this,  they  say,  is  the  first 
step  to  wisdom.  Those  angels  are  also  without  clothing, 
since  nakedness  corresponds  to  innocence.*^ 

c    All  in  the  inmost  heaven  are  innocences,  n.  154,  2736,  3887.    And 


176 


HEAVEN  AND  HELL 


281.  I  have  spoken  much  with  angels  about  innocence, 
and  have  been  informed  that  innocence  is  the  esse  of  all 
good,  and  hence  that  good  is  so  far  good  as  innocence  is 
in  it,  consequently  that  wisdom  is  so  far  wisdom  as  it  par- 
takes of  innocence  —  and  so  with  love,  charity,  and  faith '^ 
—  and  that  hence  no  one  can  enter  heaven  unless  he  has 
innocence,  which  is  what  is  meant  by  the  Lord  :  Suffer 
little  children  to  cotne  unto  Me,  and  forbid  them  not ;  for 
of  such  is  the  kingdom  of  God.  Verily  I  say  unto  you, 
whosoever  shall  not  receive  the  kingdom  of  God  as  a  little 
child,  he  shall  not  enter  therein  (Mark  x.  14,  15  ;  Luke 
xviii.  16,  17).  By  little  children  here,  as  also  elsewhere  in 
the  Word,  are  meant  the  innocent.  A  state  of  innocence 
is  also  described  by  the  Lord  in  Matthew  (vi.  23-35),  ^^^^ 
by  correspondences  only.  The  reason  that  good  is  good 
as  far  as  innocence  is  in  it,  is  because  all  good  is  from  the 
Lord,  and  innocence  is  to  will  to  be  led  by  the  Lord.  I 
have  also  been  informed  that  truth  cannot  be  conjoined  to 
good,  and  good  to  truth,  except  by  means  of  innocence. 
Hence  also  an  angel  is  not  an  angel  of  heaven,  unless  inno- 
cence is  in  him  ;  for  heaven  is  not  in  any  one,  until  truth  is 
conjoined  to  good  in  him.  Hence  the  conjunction  of  truth 
and  good  is  called  the  heavenly  marriage,  and  the  heavenly 
marriage  is  heaven.  I  have  been  further  informed  that  true 
marriage  love  derives  its  existence  from  innocence,  because 
from  the  conjunction  of  good  and  truth,  in  which  conjunc- 
tion are  the  two  minds  of  husband  and  wife ;  and  this  con- 
junction, when  it  descends,  is  presented  under  the  form  of 

therefore  they  appear  to  others  as  children,  n.  154.  They  are  also 
naked,  n.  165,  8375,  9960.  Nakedness  is  of  innocence,  n.  165,  8375. 
Spirits  have  a  custom  of  testifying  innocence  by  laying  aside  their  gar- 
ments and  presenting  themselves  naked,  n.  165. 

d  Every  good  of  love  and  truth  of  faith  ought  to  have  in  it  inno- 
cence, that  It  may  be  good  and  true,  n,  2526,  2780,  31  ii,  3994,  6013, 
7840,  9262,  10134.  Innocence  is  the  essential  of  good  and  truth,  n. 
2780,  7840.  No  one  is  admitted  into  heaven  unless  he  has  something 
of  innocence,  n.  4797. 


INNOCENCE   OF   ANGELS    FN    HEAVEN 


177 


marriage  love ;  for  consorts,  like  their  minds,  mutually  love 
each  other ;  hence  there  is  the  playfulness  as  of  infancy 
and  of  innocence  in  marriage  love.' 

282.  Because  innocence  is  the  very  esse  of  good  with 
angels  of  heaven,  it  is  evident  that  Divine  good  proceeding 
from  the  Lord  is  innocence  itself,  for  that  good  is  what 
flows  in  with  angels,  and  affects  their  inmosts,  and  disposes 
and  adapts  them  for  receiving  all  the  good  of  heaven.  The 
case  is  similar  with  infants,  whose  interiors  are  not  only 
formed  by  the  flowing  of  innocence  through  them  from  the 
Lord,  but  are  also  continually  adapted  and  disposed  for  re- 
ceiving the  good  of  heavenly  love,  since  the  good  of  inno- 
cence acts  from  the  inmost,  being,  as  was  said,  the  esse  of 
all  good.  From  these  things  it  may  be  manifest  that  all 
innocence  is  from  the  Lord.  Hence  it  is  that  the  Lord  in 
the  Word  is  called  a  Lamb,  a  lamb  signifying  innocence./ 
Because  innocence  is  the  inmost  in  all  the  good  of  heaven, 
it  so  affects  the  mind  of  one  who  feels  it  —  as  on  the  ap- 
proach of  an  angel  of  the  inmost  heaven  —  that  he  seems 
to  himself  to  be  no  longer  his  own,  and  hence  to  be  affected 
and  as  it  were  carried  away  with  such  a  delight  that  every 
delight  of  the  world  appears  to  be  nothing  in  comparison. 
I  say  this  from  having  perceived  it. 

e  True  marriage  love  is  innocence,  n.  2736.  Marriage  love  consists 
in  willing  what  the  other  wills,  thus  mutually  and  reciprocally,  n.  2731. 
They  who  are  in  marriage  love  are  together  in  the  mmosts  of  life,  n. 
2732.  There  is  a  union  of  two  minds,  and  thus  from  love  they  are 
one,  n.  10168,  10169.  True  marriage  love  derives  its  origin  and  es- 
sence from  the  marriage  of  good  and  truth,  n.  2728,  2729.  About  an- 
gelic spirits  who  have  a  perception  whether  there  be  what  is  of  mar- 
riage, from  the  idea  of  the  conjunction  of  good  and  truth,  n.  10756. 
Marriage  love  is  altogether  like  ^he  conjunction  of  good  and  truth,  n. 
1904,  2173,  2508,  2729,  3103,  3132,  3155,  3179,  3180,  4358,  5807, 
5835,  9206,  9207,  9495,  9637.  Therefore  in  the  Word  by  marriage  is 
meant  the  marriage  of  good  and  truth,  such  as  is  in  heaven  and  such 
as  will  be  in  the  church,  n.  3132,  4434,  4835. 

/  A  lamb,  in  the  Word,  signifies  innocence  and  its  good,  n.  3994, 
10132. 


1/8 


HEAVEN  AND  HELL 


283.  All  who  are  in  the  good  of  innocence  are  affected 
by  innocence,  and  as  far  as  any  one  is  in  that  good,  so  far 
he  is  affected ;  but  those  who  are  not  in  the  good  of  inno- 
cence, are  not  affected  by  it.  For  this  reason  all  in  hell 
are  wholly  opposed  to  innocence,  nor  do  they  know  what 
it  is ;  so  opposed  are  they  that  as  far  as  any  one  is  inno- 
cent, they  burn  to  do  him  mischief,  and  hence  they  cannot 
bear  to  see  infants  ;  as  soon  as  they  see  them,  they  are  in- 
flamed with  a  cruel  desire  of  doing  them  harm.  From  this 
it  was  made  evident  that  what  is  man's  own,  and  so  the 
love  of  self,  is  against  innocence ;  for  all  who  are  in  hell 
are  in  what  is  their  own,  and  therefore  in  the  love  of  self.  ^ 


THE    STATE   OF    PEACE    IN    HEAVEN. 

284.  He  who  has  not  been  in  the  peace  of  heaven,  can- 
not perceive  what  the  peace  is  in  which  angels  are.  Man 
also,  as  long  as  he  is  in  the  body,  cannot  receive  the  peace 
of  heaven,  thus  cannot  perceive  it,  because  his  perception 
is  in  what  is  natural.  In  order  to  perceive  it,  he  ought  to 
be  able  as  to  thought  to  be  elevated  and  withdrawn  from 
the  body  and  kept  in  the  spirit,  and  then  be  with  angels. 
Because  I  have  in  this  way  perceived  the  peace  of  heaven, 
I  am  able  to  describe  it,  yet  not  by  words  as  it  is  in  itself, 
because  human  words  are  inadequate,  but  only  as  it  is  in 
comparison  with  that  rest  of  mind  which  those  enjoy  who 
are  content  in  God. 

285.  There  are  two  inmost  things  of  heaven,  namely, 
innocence  and  peace  ;  they  are  called  inmost,  because  they 
proceed  immediately  from  the  Lord.     From  innocence  is 

g  What  is  man's  own,  is  to  love  himself  more  than  God,  and  the 
world  more  than  heaven,  and  to  make  his  neighbor  of  no  account  in 
respect  to  himself;  thus  it  is  the  love  of  self  and  of  the  world,  n.  694, 
731,  4317,  5660.  The  wicked  are  altogether  against  innocence,  so  far 
that  they  cannot  endure  its  presence,  n.  2126. 


THE  STATE  OF  PEACE  IN  HEAVEN 


179 


all  the  good  of  heaven,  and  from  peace  is  all  the  enjoy- 
ment of  good.  Every  good  has  its  enjoyment ;  and  good 
and  enjoyment  are  both  of  love,  for  whatever  is  loved  is 
called  good,  and  is  also  perceived  as  enjoyable.  Hence  it 
follows  that  those  two  inmost  things,  innocence  and  peace, 
proceed  from  the  Lord's  Divine  love  and  affect  angels  from' 
the  inmost.  That  innocence  is  the  inmost  of  good,  may 
be  seen  in  the  precedmg  chapter,  in  which  is  described  the 
state  of  innocence  of  the  angels  of  heaven  ;  and  that  peace 
is  the  inmost  of  enjoyment  from  the  good  of  innocence, 
shall  now  be  explained. 

286.  What  is  the  origin  of  peace  shall  first  be  told.  Di- 
vine peace  is  in  the  Lord,  existing  from  the  union  of  the 
Divine  Itself  and  the  Divine  Human  in  Him.  The  Divine 
of  peace  in  heaven  is  from  the  Lord,  existing  from  His  con- 
junction with  the  angels  of  heaven,  and  in  particular  from 
the  conjunction  of  good  and  truth  with  every  angel.  These 
are  the  origins  of  peace.  From  this  it  may  be  manifest, 
that  peace  in  the  heavens  is  the  Divine  inmostly  affecting 
with  blessedness  every  good  they  have,  and  giving  all  the 
joy  of  heaven ;  and  that  it  is  in  its  essence  the  Divine  joy 
of  the  Lord's  Divine  love,  from  His  conjunction  with 
heaven  and  with  every  one  there.  This  joy  perceived  by 
the  Lord  in  angels,  and  by  angels  from  the  Lord,  is  peace. 
From  this  by  derivation  angels  have  all  that  is  blessed,  en- 
joyable, and  happy,  or  that  which  is  called  heavenly  joy. « 

287.  Because  these  are  the  origins  of  peace,  the  Lord 
is  called  the  Prince  of  peace,  and  He  says  that  from  Him 
is  peace  and  in  Him  is  peace  ;  angels  also  are  called  angels 
of  peace,  and  heaven  the  habitation  of  peace,  as  in  the 

«  By  peace  in  the  supreme  sense  is  meant  the  Lord,  because  from 
Him  is  peace,  and  in  the  mternal  sense  heaven,  because  all  there  are 
in  a  state  of  peace,  n.  3780,  4681.  Peace  in  the  heavens  is  the  Divine 
inmostly  affecting  with  blessedness  every  good  and  truth  there,  and 
is  incomprehensible  to  man,  n.  92,  3780,  5662,  8455,  8665.  Divine 
peace  is  in  good,  but  not  in  truth  without  good,  n.  8722. 


i8o 


HEAVEN    AND    HELL 


following  passages  :  A  Child  is  born  to  us,  a  Son  is  given  to 
us^  and  the  government  shall  be  upon  His  shoulder ;  and 
His    name   shall  be  called    Wonderful,    Counsellor,    God, 
Mighty,  Father  of  eternity,  Prince  of  Peace  ;  of  the  increase 
of  His  government  and  peace  there  shall  be  no  end  (Isaiah 
ix.  6,  7).    Jesus  said,  Peace  I  lea-ne  with  you,  My  peace  I 
give  unto  you;  not  as  the  world  give  th  give  I  unto  you  (John 
xiv.  27).     These  things  have  I  spoken  unto  you,  that  in  Me 
ye  may  have  peace  (John  xvi.  33).    Jehovah  lift  up  His 
countenance  upon  thee,  and  give  thee  peace  (Num.  vi.  26). 
The  angels  of  peace  weep  bitterly;  the  highways  lie  waste 
(Isaiah  xxxiii.  7,  8).      The  work  of  justice  shall  be  peace ; 
and  My  people  shall  dive II  in  the  habitations  of  peace  (Isa- 
iah xxxii.  17,  18).     That  it  is  Divine  and  heavenly  peace 
which  is  meant  by  peace  in  the  Word,  may  be  evident  also 
from  other  passages  where  it  is  named   (as  Isaiah  Hi.  7  ; 
liv.  10;   hx.  8:    Jer.  xvi.  5;    xxv.  37;  xxix.   11  ;   Haggai 
ii.  9;  Zech.  viii.   12;  Psalm  xxxvii.  37;  and  elsewhere). 
Since  peace  signifies  the  Lord  and  heaven,  and  also  heav- 
enly joy  and  the  enjoyment  of  good,  it  was  an  ancient  form 
of  salutation,  still  existmg  —  Peace  be  with  you ;  which  the 
Lord  also  confirmed  by  saying  to  the  disciples  whom  He 
sent  forth,  Into  whatsoever  house  ye  enter,  first  say.  Peace  be 
to  this  house  ;  and  if  the  son  of  peace  be  there,  your  peace 
shall  rest  upon  it  (Luke  x.  5,  6).     And  the  Lord  Himself 
likewise,  when  He  appeared  to  the  apostles,  said,  Peace  be 
with  you  (John  xx.  19,  21,  26).     A  state  of  peace  is  also 
meant  in  the  Word  by  its  being  said  that  Jehovah  smelted 
an  odor  of  rest  (as  Exod.  xxix.  18,  25,  41  ;  Lev.  i.  9,  13, 
17  ;  li.  2,  9  ;  vi.  15,  21  ;  xxiii.   12,  13,  18 ;  Num.  xv.  3,  7, 
13;  xxviii.  6,  8,  13;  xxix.  2,  6,  8,  13,  36).     By  an  odor 
of  rest,  in  the  heavenly  sense,  is  signified  the  perception  of 
peace.*    Since  peace  signifies  the  union  of  the  Divine  It- 

b  Odor,  in  the  Word,  signifies  the  perception  of  agreeable ness  or 
disagreeahleness,  according  to  the  quality  of  the  love  and  faith  of  which 
it  is  predicated,  n.  3577,  4626,  4628,  4748,  5621,  10292.     An  odor  of 


THE  STATE  OF  PEACE  IN  HEAVEN 


181 


self  and  the  Divine  Human  in  the  Lord,  and  the  conjunc- 
tion of  the  Lord  with  heaven  and  with  the  church,  and  with 
all  in  heaven  and  also  in  the  church  who  receive  Him,  the 
Sabbath  was  instituted  for  a  remembrance  of  these  things, 
and  named  from  rest  or  peace,  and  was  the  most  holy  rep- 
resentative of  the  church ;  for  that  reason  also  the  Lord 
called  Himself  the  Lord  of  the  Sabbath  (Matt.  xii.  8  ;  Mark 
ii.  27,  28  ;  Luke  vi.  5).^ 

288.  The  peace  of  heaven,  because  it  is  the  Divine  in- 
mostly  affecting  with  blessedness  the  good  itself  in  angels, 
does  not  come  to  their  manifest  perception,  except  by  en- 
joyment of  heart  when  they  are  in  the  good  of  their  life, 
and  by  pleasure  when  they  hear  truth  which  agrees  with 
their  good,  and  by  cheerfulness  of  mind  when  they  per- 
ceive their  conjunction ;  from  this,  however,  it  flows  into 
all  the  acts  and  thoughts  of  their  life,  and  there  presents 
itself  as  joy,  even  in  outward  form.  But  peace  as  to  its 
quality  and  quantity  differs  in  the  heavens  according  to  the 
innocence  of  those  who  are  there,  since  innocence  and 
peace  walk  hand  in  hand  ;  for,  as  was  said  above,  from  in- 
nocence is  all  the  good  of  heaven,  and  from  peace  is  all 
the  enjoyment  of  that  good.  From  this  it  may  be  evident 
that  the  like  may  be  said  here  of  the  state  of  peace,  as  was 
said  in  the  foregoing  chapter  of  the  state  of  innocence  in 


rest,  when  applied  to  Jehovah,  is  the  perception  of  peace,  n.  925, 
10054.  On  this  account  frankincense,  incense,  odors  in  oils  and  oint- 
ments, became  representative,  n.  925,  4748,  5621,  10177. 

c  Sabbath  in  the  supreme  sense  signified  the  union  of  the  Divine 
Itself  and  the  Divine  Human  in  the  Lord;  in  the  internal  sense  the 
conjunction  of  the  Divine  Human  of  the  Lord  with  heaven  and  with 
the  church;  in  general,  the  conjunction  of  good  and  truth,  thus  the 
heavenly  marriage,  n.  8495,  ^^JS^,  10730.  Hence  rest  on  the  Sabbath 
day  signified  the  state  of  that  union,  because  then  the  Lord  had  rest, 
and  thereby  is  peace  and  salvation  in  the  heavens  and  in  the  earth; 
and  in  the  respective  sense  the  conjunction  of  the  Lord  with  man,  be- 
cause then  he  has  peace  and  salvation,  n.  8494,  8510,  10360,  10367, 
10370,  10374,  10668,  10730. 


l82 


HEAVEN    AND    HELL 


the  heavens,  since  innocence  and  peace  are  conjoined  like 
good  and  its  enjoyment :  for  good  is  felt  by  its  enjoyment, 
and  enjoyment  is  known  from  its  good.  Because  it  is  so, 
it  is  manifest  that  angels  of  the  inmost  or  third  heaven  are 
in  the  third  or  inmost  degree  of  peace,  because  they  are  in 
the  third  or  inmost  degree  of  innocence ;  and  that  angels 
of  the  lower  heavens  are  in  a  less  degree  of  peace,  because 
in  a  less  degree  of  innocence  (see  above,  n.  280),  That 
innocence  and  peace  are  together,  like  good  and  its  delight, 
may  be  seen  with  little  children,  who  because  they  are  in 
innocence  are  also  in  peace  ;  and  because  they  are  in  peace, 
all  things  with  them  are  full  of  play.  But  the  peace  of 
little  children  is  outward  peace,  and  inward  peace,  like  in- 
ward innocence,  is  not  given  except  in  wisdom ;  and  be- 
cause in  wisdom,  it  is  given  in  the  conjunction  of  good  and 
truth,  since  wisdom  is  from  that  conjunction.  Heavenly  or 
angelic  peace  is  given  also  with  men  who  are  in  wisdom 
from  the  conjunction  of  good  and  truth,  and  who  in  conse- 
quence perceive  themselves  content  in  God  ;  yet  while  they 
live  in  the  world,  it  lies  stored  up  in  their  interiors ;  but  it  is 
revealed  when  they  leave  the  body  and  enter  heaven,  for 
then  the  interiors  are  opened. 

289.  Because  Divine  peace  exists  from  the  conjunction 
of  the  Lord  with  heaven,  and  in  particular  with  every  angel 
from  the  conjunction  of  good  and  truth,  angels  when  they 
are  in  a  state  of  love  are  in  a  state  of  peace  ;  for  then  good 
is  conjoined  with  truth  in  them.  That  the  states  of  angels 
are  by  turns  changed,  may  be  seen  above  (n.  154-160). 
The  case  is  similar  with  a  man  who  is  being  regenerated ; 
when  there  is  conjunction  of  good  and  truth  in  him,  as  is 
the  case  especially  after  temptations,  then  he  comes  into  a 
state  of  delight  from  heavenly  peace.'^  This  peace  is  com- 
paratively like  the  morning  or  dawn  in  spring,  when  the 
night  being  past,  from  the  rising  of  the  sun  all  things  of  the 

^   The  conjunction  of  good  and  truth  with  man  who  is  being  regen- 
erated, is  effected  in  a  state  of  peace,  n.  3696,  8517. 


THE    STATE    OF    PEACE    IN    HEAVEN 


183 


earth  begin  to  live  anew,  an  odor  of  vegetation  is  diffused 
from  the  dew  which  descends  from  heaven,  and  the  mild 
vernal  temperature  gives  fertility  to  the  ground,  and  also 
infuses  gentle  pleasure  into  human  minds  ;  and  this,  because 
morning  or  dawn  in  the  time  of  spring  corresponds  to  the 
state  of  peace  of  angels  in  heaven  (see  n.  155).'' 

290.  I  have  also  spoken  with  angels  about  peace,  and 
said  that  it  is  called  peace  in  the  world  when  wars  and  hos- 
tilities cease  between  kingdoms,  and  when  enmities  and  dis- 
cords cease  among  men ;  and  that  it  is  believed  that  inter- 
nal peace  is  rest  of  mind  on  the  removal  of  cares,  and 
especially  tranquillity  and  enjoyment  from  success  in  busi- 
ness. But  the  angels  said  that  rest  of  mind,  and  tranquillity 
and  enjoyment  from  the  removal  of  cares  and  from  success 
in  business,  appear  as  of  peace,  but  are  not  of  peace,  ex- 
cept with  those  who  are  in  heavenly  good  ;  since  peace  is 
not  given  except  in  that  good.  For  peace  flows  in  from 
the  Lord  into  their  inmost,  and  from  their  inmost  descends 
and  flows  down  into  lower  regions  of  their  mind,  and  pro- 
duces rest  of  the  rational  mind,  tranquillity  of  the  natural 
mind,  and  joy  therefrom.  But  with  those  who  are  in  evil, 
peace  is  not  given  :/  there  is  an  appearance  indeed  as  of 
rest,  tranquillity,  and  delight,  when  things  succeed  accord- 
ing to  their  wishes  ;  but  it  is  outward  and  not  inward.  In- 
wardly they  burn  with  enmity,  hatred,  revenge,  cruelty,  and 
other  evil  lusts,  into  which  also  their  mind  rushes  as  soon  as 
they  see  any  one  who  does  not  favor  them,  and  bursts  forth 
when  there  is  no  fear.  Hence  their  enjoyment  dwells  in  in- 
sanity, but  the  enjoyment  of  those  who  are  in  good  dwells 
in  wisdom  :  the  difference  is  as  between  hell  and  heaven. 


'  The  state  of  peace  in  the  heavens  is  as  a  state  of  dawn  and  of 
spring  in  the  earth,  n.  1726,  2780,  5662. 

/  The  lusts  which  originate  in  the  love  of  self  and  of  the  world  en- 
tirely take  away  peace,  n.  3170,  5662.  Some  make  peace  to  consist  in 
restlessness  and  in  such  things  as  are  contrary  to  peace,  n.  5662.  Peace 
is  not  given  unless  the  lusts  of  evil  are  removed,  n.  5662. 


1 84 


HEAVEN  AND  HELL 


THE  CONJUNCTION  OF  HEAVEN  WITH  THE  HUMAN 

RACE. 


291.  It  is  known  in  the  Church  that  all  good  is  from 
God,  and  none  from  man,  and  that  therefore  no  one  ought 
to  ascribe  any  good  to  himself  as  his  own ;  and  it  is  also 
known  that  evil  is  from  the  devil.  They  therefore  who 
speak  from  the  doctrine  of  the  Church,  say  of  those  who 
act  well,  and  also  of  those  who  speak  and  preach  piously, 
that  they  are  led  by  God ;  but  the  contrary  of  those  who 
act  ill  and  speak  impiously.  These  things  cannot  be  so, 
unless  man  has  conjunction  with  heaven  and  conjunction 
with  hell,  and  unless  this  conjunction  is  with  his  will  and 
understanding  ;  for  from  these  the  body  acts  and  the  mouth 
speaks.     What  the  conjunction  is,  shall  now  be  told. 

292.  With  every  man  there  are  good  spirits  and  evil 
spirits ;  by  good  spirits  man  has  conjunction  with  heaven, 
and  by  evil  spirits  with  hell.  These  spirits  are  in  the  world 
of  spirits,  which  world  is  in  the  midst  between  heaven  and 
hell,  and  will  be  described  particularly  hereafter.  These 
spirits  when  they  come  to  a  man,  enter  into  all  his  memory, 
and  thence  into  all  his  thought ;  evil  spirits  into  the  things 
of  the  memory  and  thought  that  are  evil,  but  good  spirits 
into  the  things  of  the  memory  and  thought  that  are  good. 
The  spirits  do  not  know  at  all  that  they  are  with  man,  but 
when  they  are  with  him  they  believe  that  all  things  of  his 
memory  and  thought  are  their  own ;  neither  do  they  see 
the  man,  because  the  things  which  are  in  our  solar  world  do 
not  fall  into  their  sight.'*    The  greatest  care  is  taken  by  the 


a  With  every  man  are  angels  and  spirits  and  by  them  man  has  com- 
munication with  the  spiritual  world,  n.  697,  2796,  2886,  2887,  4047, 
4048,  5846-65,  5976-93.  Man  without  spirits  attending  him  cannot 
live,  n.  5993.  Man  does  not  appear  to  spirits,  as  neither  do  spirits  ap- 
pear to  man,  n.  5862.  Spirits  can  see  nothing  in  our  solar  world  per- 
taining to  man,  except  with  one  with  whom  they  speak,  n.  1880. 


THE   CONJUNCTION   OF   HEAVEN   WITH   MAN       185 

Lord  that  spirits  may  not  know  that  they  are  with  man ; 
for  if  they  knew  it,  they  would  speak  with  him,  and  then 
evil  spirits  would  destroy  him,  since  evil  spirits,  because 
they  are  conjoined  with  hell,  desire  nothing  more  than  to 
destroy  man,  not  only  as  to  soul,  that  is,  as  to  faith  and 
love,  but  also  as  to  body.  The  case  is  otherwise  when  they 
do  not  speak  with  man  :  then  they  do  not  know  that  what 
they  think,  and  also  what  they  speak  among  themselves,  is 
from  him  —  for  among  themselves  also  they  speak  from 
man ;  but  they  believe  that  what  they  think  and  speak  is 
their  own,  and  every  one  esteems  and  loves  his  own ;  thus 
spirits  are  constrained  to  love  and  esteem  man,  although 
they  do  not  know  it.  That  there  is  such  conjunction  of 
spirits  with  man,  has  become  so  well  known  to  me  from  the 
continual  experience  of  many  years,  that  nothing  is  better 
known. 

293-   That_spirits  who  communicate  with  hell  are  also 
adjoined  to  man,  is  because  man  is  born  into  evils  of  ever7 
ISi?i^'  and  so  his  first  hfe  is_only  from  them  :  for  this  reason, 
HH.le.ssjhere  were  .adjoined  to  man  spirits  like  himself;  he 
could  not  live,  nor  indeed  could  he  bejvithdrawn  from  his 
evUs  and  be  reformed.     Wherefore  he  is  held  in  his  own 
life  by  evil  spirits,  and  is  withheld  from  it  by  good  spirits ; 
by  means  of  both  he  is  also  in  equilibrium ;  and  because 
he  is  in  equiUbrium,  he  is  in  his  freedom,  and  can  be  with- 
drawn from  evils  and  inclined  to  good,  and  good  can  also 
be  implanted  in  him  —  which  could  not  by  any  means  be 
done  if  he  were  not  in  freedom  ;  nor  can  freedom  be  given 
him  unless  spirits  from  hell  act  on  one  side  and  spirits  from 
heaven  on  the  other,  and  man  be  in  the  midst.     It  has  also 
been  shown  that  man,  so  far  as  he  partakes  of  what  is  he- 
reditary and  thence  of  self,  would  have  no  life  if  he  were 
not  allowed  to  be  in  evil,  and  none  also  if  he  were  not  in 
freedom  ;  and  moreover  that  he  cannot  be  forced  to  good, 
and  that  what  is  forced  does  not  abide ;  as  also  that  the 
good  which  man  receives  in  freedom,  is  implanted  in  his 


1 86 


HEAVEN    AND    HELL 


will  and  becomes  as  his  own  f  and  that  hence  it  is  that 
man  has  communication  with  hell  and  communication  with 

heaven. 

294.   What  communication  of  heaven  there  is  with  good 
spirits,  and  what  communication  of  hell  with  evil  spirits, 
and  thus  what  the  conjunction  of  heaven  and  hell  with  man 
is,  shall  also  be  told.     All  spirits,  who  are  in  the  world  of 
spirits,  have  communication  with  heaven  or  with  hell ;  the 
evil  with  hell,  and  the  good  with  heaven.    Heaven  is  distin- 
guished into  societies,  and  in  like  manner  hell.    Every  spirit 
belongs  to  some  society,  and  also  subsists  by  influx  from  it ; 
thus  he  acts  as  one  with  it.     Hence  it  is  that  as  man  is  con- 
joined with  spirits,  so  he  is  conjoined  with  heaven  or  with 
hell,  and  indeed  with  that  society  there  in  which  he  is  as 
to  his  affection,  or  as  to  his  love  ;  for  all  the  societies  of 
heaven  are  distinct  according  to  their  affections  of  good 
and  of  truth,  and  all  the  societies  of  hell  according  to  their 
affections  of  what  is  evil  and  false.     As  to  the  societies  of 
heaven,  see  above  (n.  41-45  ;  also  n.  148-151). 

295.  Spirits  are  adjoined  to  man  of  such  quality  as  he 
himself  is  as  to  affection  or  as  to  love  ;  but  good  spirits  are 
adjoined  to  him  by  the  Lord,  whereas  evil  spirits  are  invited 
by  the  man  himself.  The  spirits  with  man  are,  however, 
changed  according  to  the  changes  of  his  affections,  some 
spirits  being  with  him  in  infancy,  others  in  boyhood,  others 
in  youth  and  manhood,  and  others  in  old  age.     In  infancy 

b    All  freedom  is  of  love  and  affection,  since  what  a  man  loves,  that 
he  does  freely,  n.  2870,  3158,  8987,  8990,  9585*  9591-     Because  free- 
dom is  of  love,  it  is  of  man's  life,  n.  2873.     Nothing  appears  as  man's 
own  but  what  is  from  freedom,  n.  2880.     Man  ought  to  have  freedom, 
to  be  capable  of  being  reformed,  n.  1937,  1947-  2876,  2S81,  3145.  l^A^> 
3158,  4031,  8700.     Otherwise  the  love  of  good  and  of  truth  cannot  be 
implanted  in  man  and  be  appropriated  to  appearance  as  his  own,  n. 
2877,  2879,  2880,  2883,  8700.     Nothing  is  conjoined  to  man  which  is 
of  compulsion,  n.  2875,  8700.     If  man  could  be  reformed  by  compul- 
sion  all  would  be  reformed,  n.  2881.     What  is  of  compulsion  in  refor- 
mation  is  hurtful,  n.  4031-     What  states  of  compulsion  are,  n.  8392. 


THE    CONJUNCTION    OF    HEAVEN   WITH    MAN       1 8/ 

spirits  are  present  who  are  in  innocence,  thus  who  commu- 
nicate with  the  heaven  of  innocence,  which  is  the  inmost 
or  third  heaven ;  in  boyhood  are  present  spirits  who  are 
in  affection  for  knowing,  thus  who  communicate  with  the 
lowest  or  first  heaven ;  in  youth  and  manhood  are  present 
spirits  who  are  in  affection  for  what  is  true  and  good  and 
thence  m  intelligence,  thus  who  communicate  with  the  sec- 
ond or  middle  heaven  ;  but  in  old  age,  spirits  are  present 
who  are  in  wisdom  and  innocence,  thus  who  communicate 
with  the  inmost  or  third  heaven.     But  this  adjunction  is 
effected  by  the  Lord  with  those  who  can  be  reformed  and 
regenerated.     The  case  is  otherwise  with  those  who  cannot 
be  reformed  and  regenerated  :  to  these  also  good  spirits 
are  adjoined,  that  by  them  they  may  be  withheld  from  evil 
as  much  as  possible  :  but  their  immediate  conjunction  is 
with  evil  spirits,  who  communicate  with  hell,  and  thus  they 
have  such  spirits  as  they  are  themselves.     If  they  be  lovers 
of  self,  or  lovers  of  gain,  or  lovers  of  revenge,  or  lovers  of 
adultery,  similar  spirits  are  present,  and  as  it  were  dwell 
m  their  evil  affections ;  and  as  far  as  man  cannot  be  kept 
from  evil  by  good  spirits,  so  far  these  evil  spirits  inflame 
him ;  and  as  far  as  the  affection  reigns,  so  far  they  cling  to 
him  and  do  not  recede.     Thus  a  bad  man  is  conjoined  to 
hell,  and  a  good  man  is  conjoined  to  heaven. 

296.  That  man  is  governed  by  the  Lord  through  spirits 
IS  because  he  is  not  in  the  order  of  heaven,  for  he  is  born 
into  evils  which  are  of  hell,  thus  into  the  opposite  of  Di- 
vine order.  He  is  therefore  to  be  reduced  into  order  and 
he  cannot  be  so  reduced  except  mediately  through  spirits. 
It  would  be  otherwise  if  man  were  born  into  the  good 
which  IS  according  to  the  order  of  heaven ;  then  he  would 
not  be  governed  by  the  Lord  through  spirits,  but  by  means 
of  order  itself,  thus  by  the  general  influx.  By  means  of 
this  influx  man  is  governed  as  to  the  things  which  proceed 
from  thought  and  will  into  act,  thus  as  to  speech  and  as  to 
actions ;  for  these  flow  according  to  natural  order,  with 


1 88 


HEAVEN    AND    HELL 


which  therefore  the  spirits  who  are  adjoined  to  man  have 
nothing  in  common.  By  means  of  the  general  influx  from 
the  spiritual  world  animals  also  are  governed,  because  they 
are  in  the  order  of  their  life ;  nor  have  they  been  able  to 
pervert  and  destroy  it,  because  they  have  no  rational  fac- 
ulty/ What  the  distinction  is  between  men  and  beasts, 
may  be  seen  above  (n.  39). 

297.    As  to  what  further  concerns  the  conjunction  of 
heaven  with  the  human  race,  it  is  to  be  known  that  the 
Lord  Himself  flows  in  with  every  man,  according  to  the 
order  of  heaven,  both  into  his  inmosts  and  into  his  out- 
mosts,  or  ultimates,  and  disposes  him  for  receiving  heaven, 
and  governs  his  ultimates  from  his  inmosts,  and  at  the  same 
time  the  inmosts  from  his  ultimates,  and   thus   holds  all 
things  with  him  in  connection.     This  influx  of  the  Lord  is 
called  immediate  influx,  but  the  other  influx,  which  takes 
place  through  spirits,  is  called  mediate  influx ;   the  latter 
subsists  by  means  of  the  former.     Immediate  influx,  which 
is  of  the  Lord  Himself,  is  from  His  Divine  Human,  and  is 
into  man's  will,  and  through  his  will  into  his  understanding, 
thus  into  man's  good,  and  through  the  good  into  his  truth, 
or  what  is  the  same  thing,  into  his  love,  and  through  the 
love  into  his  faith  ;  but  not  the  reverse,  still  less  into  faith 
without  love,  or  into  truth  without  good,  or  into  under- 
standing which  is  not  from  will.     This  Divine  influx  is  per- 
petual, and  is  received  in  good  with  the  good,  but  not  with 
the  evil.     With  the  evil  it  is  either  rejected,  or  suff"ocated, 

c  The  distinction  between  men  and  beasts  is,  that  men  can  be  ele- 
vated  by  the  Lord  to  Himself,  and  think  about  the  Divine,  love  It,  and 
thus  be  conjoined  to  the  Lord;  from  this  they  have  eternal  life,  but  it 
is  otherwise  with  beasts,  n.  4525,  6323.  9231-  Beasts  are  in  the  order 
of  their  life,  and  therefore  they  are  born  into  things  smtable  to  their 
nature,  but  not  man,  who  must  therefore  be  introduced  by  intellectual 
things  into  the  order  of  life,  n.  637,  S^^,  6323.  According  to  gen- 
eral  influx,  thought  falls  into  speech  and  will  into  gestures  with  man 
n.  5862,  5990,  6192,  621 1.  The  general  influx  of  the  spiritual  world 
into  the  lives  of  beasts,  n.  1633,  3646. 


THE    CONJUNCTION   OF    HEAVEN    WITH    MAN       1 89 

or  perverted ;  hence  they  have  an  evil  life,  which  in  the 
spiritual  sense  is  death.^ 

298.   The  spirits  who  are  with  man,  as  well  those  who 
are  conjoined  to  heaven  as  those  who  are  conjoined  to  hell, 
never  flow  in  from  their  own  memory  and  its  thought  with 
man ;  for  if  they  should  flow  in  from  their  own  thought, 
man  would  not  know  otherwise  than  that  the  things  which 
are  theirs  were   his  own  (see  above,  n.   256).     But  still 
through  them  there  flows  in  with  man  from  heaven,  afi'ec- 
tion  which  is  of  love  for  what  is  good  and  true,  and  from 
hell,  affection  which  is  of  love  for  what  is  evil  and  false.    As 
far  therefore  as  man's  affection  agrees  with  what  flows  in,  so 
far  it  is  received  by  him  in  his  own  thought,  for  man's  m- 
terior  thought  is  altogether  according  to  his  affection  or 
love  ;  but  as  far  as  it  does  not  agree,,  so  far  it  is  not  re- 
ceived.    Hence  it  is  evident  —  since  thought  does  not  flow 
into  man  through  spirits,  but  only  affection  for  good  and 
affection  for  evil  — that  man  has  choice,  because  he  has 
freedom  ;  thus  that  he  can  with  thought  receive  good  and 
reject  evil,  for  he  knows  from  the  Word  what  is  good  and 
what  is   evil.     What  he  receives  with  thought  from  affec- 
tion, is  also  appropriated  to  him  ;   but  what  he  does  not 
receive  with  thought  from  affection,  is  not  appropriated  to 
him.     From  these  things  it  may  be  evident  what  the  influx 

d  There  is  immediate  influx  from  the  Lord,  and  likewise  mediate 
through  the  spiritual  world,  n.  6063,  6307,  6472,  9682,  9683.  Imme- 
diate influx  of  the  Lord  is  into  the  particulars  of  all  things,  n.  6058, 
6474-78,  8717.  8728.  The  I^rd  flows  in  into  hrsts  and  at  the  same 
time  into  lasts— in  what  manner,  n.  5 r 47,  5150,  6473,  7004,  7007,  7270. 
The  influx  of  the  Lord  is  into  the  good  with  man,  and  by  good  into 
truth,  and  not  the  reverse,  n.  5482,  5649,  6027,  8685,  8501,  10153.  The 
life  which  flows  m  from  the  Lord  is  varied  according  to  the  state  of 
man  and  according  to  reception,  n.  2069,  5986,  6472,  7343.  With  the 
wicked,  the  good  which  flows  in  from  the  Lord  is  turned  into  evil  and 
truth  into  falsity,  from  experience,  n,  3642,  4632.  Good  and  the  truth 
of  it,  which  continually  flows  in  from  the  Lord,  is  so  far  received  as 
evil  and  its  falsity  do  not  oppose,  n.  2411,  3142,  3147,  5828. 


igo 


HEAVEN  AND  HELL 


of  good  from  heaven  is  with  man,  and  what  the  influx  of 
evil  from  hell. 

299.  It  has  also  been  given  me  to  know  whence  man  has 
anxiety,  grief  of  mind,  and  interior  sadness  which  is  called 
melancholy.  There  are  spirits  who  are  not  as  yet  in  con- 
junction with  hell,  because  still  in  their  first  state  —  of  whom 
we  shall  speak  hereafter,  when  treating  of  the  world  of 
spirits.  These  spirits  love  things  undigested  and  corrupt, 
as  of  putrifying  food  in  the  stomach.  For  this  reason  they 
are  present  with  such  things  in  man,  because  they  find  en- 
joyment in  them,  and  they  talk  there  with  one  another  from 
their  own  evil  affection.  The  affection  of  their  speech 
flows  in  from  this  source  into  man,  which  affection,  if  it  be 
contrary  to  the  man's  own,  becomes  in  him  sadness  and 
melancholy  anxiety ;  but  if  it  be  agreeable,  it  becomes  in 
him  gladness  and  cheerfulness.  These  spirits  appear  near 
to  the  stomach,  some  to  the  left,  some  to  the  right,  some 
beneath,  some  above,  also  nearer  and  more  remote,  thus 
variously  according  to  the  affections  in  which  they  are. 
That  anxiety  of  mind  is  thus  produced,  has  been  given  me 
to  know  and  to  be  assured  from  much  experience.  I  have 
seen  them,  I  have  heard  them,  I  have  felt  the  anxieties  aris- 
ing from  them,  I  have  spoken  with  them  ;  they  have  been 
driven  away,  and  the  anxiety  ceased  ;  they  have  returned, 
and  the  anxiety  returned;  and  I  have  perceived  the  in- 
crease and  decrease  of  it,  according  to  their  approach  and 
removal.  From  this  it  has  been  evident  to  me  why  it  is 
that  some  who  do  not  know  what  conscience  is,  because 
they  have  no  conscience,  ascribe  its  pangs  to  the  stomach.'^ 

f  They  who  have  not  conscience  do  not  know  what  conscience  is, 
n.  7490,  9121.  There  are  some  who  laugh  at  conscience  when  they 
hear  what  it  is,  n.  7217.  Some  believe  that  conscience  is  nothing,  some 
that  It  IS  something  natural  which  is  sad  and  mournful,  arising  either 
from  causes  in  the  body  or  from  causes  in  the  world,  some  that  it  is 
something  peculiar  to  the  vulgar  from  religious  superstition,  n.  [206, 
831,]  950,  [T.  C.  R.  665].  There  is  true  conscience,  spurious  con- 
science, and  false  conscience,  n.  1033.     Pain  of  conscience  is  an  anx- 


THE    CONJUNCTION    OF    HEAVEN    WITH    MAN        IQI 

300.  The  conjunction  of  heaven  with  man  is  not  as  the 
conjunction  of  man  with  man,  but  is  a  conjunction  with  the 
interiors  of  his  mind,  thus  with  his  spiritual  or  internal  man. 
With  his  natural  or  external  man  there  is  a  conjunction  by 
correspondences,  which  will  be  spoken  of  in  the  following 
chapter,  when  the  conjunction  of  heaven  with  man  by  the 
Word  is  treated  of. 

301.  That  the  conjunction  of  heaven  with  the  human 
race,  and  of  the  human  race  with  heaven,  is  such  that  one 
subsists  from  the  other,  will  also  be  shown  in  the  following 
chapter. 

302.  1  have  spoken  with  angels  about  the  conjunction 
of  heaven  with  the  human  race,  and  I  said  that  the  man  of 
the  Church  indeed  says  that  all  good  is  from  God,  and  that 
angels  are  with  man  ;  but  that  yet  few  believe  that  angels 
are  conjoined  to  man,  still  less  that  they  are  in  his  thought 
and  affection.  To  this  the  angels  said  that  they  knew  there 
is  such  a  belief  and  still  such  a  mode  of  speaking  in  the 
world,  and,  to  their  wonder,  especially  withm  the  Church, 
where  the  Word  is  which  teaches  them  of  heaven  and  its 
conjunction  with  man  ;  when  yet  there  is  such  conjunction 
that  man  cannot  think  the  least  thing  without  spirits  ad- 
joined to  him,  and  his  spiritual  life  depends  on  it.  The 
cause  of  the  ignorance  on  this  subject,  they  said  was,  that 
man  believes  he  lives  from  himself,  without  connection  with 
the  First  Esse  of  life,  and  does  not  know  that  this  connec- 
tion is  by  means  of  the  heavens ;  when  yet  man,  if  that 
connection  were  broken,  would  instantly  fall  down  dead. 
If  man  believed,  as  is  really  the  case,  that  all  good  is  from 
the  Lord  and  all  evil  from  hell,  then  he  would  not  make 
the  good  in  him  a  matter  of  merit,  neither  would  evil  be 

iety  of  mind  on  account  of  what  is  unjust,  insincere,  and  in  any  respect 
evil,  which  man  believes  to  be  against  God,  and  against  the  good  of 
the  neighbor,  n.  7217.  They  have  conscience  who  are  in  love  to  God 
and  in  charity  toward  the  neighbor,  but  not  they  who  are  not  so,  n. 
831,  965,  2380,  7490. 


192 


HEAVEN    AND    HELL 


imputed  to  him  ;  for  thus  in  all  the  good  which  he  thinks 
and  does  he  would  look  to  the  Lord,  and  all  the  evil  which 
flows  in  would  be  rejected  to  hell,  whence  it  comes.  But 
because  man  does  not  believe  that  anything  flows  in  from 
heaven  and  from  hell,  and  thus  supposes  that  all  things 
J  which  he  thinks  and  wills  are  in  himself  and  from  himself, 
he  appropriates  evil  to  himself,  and  the  good  which  flows 
in  he  defiles  with  merit. 


CONJUNCTION    OF    HEAVEN    WITH    MAN    BY  THE  WORD. 

303.  Those  who  think  from  interior  reason  can  see  that 
there  is  a  connection  of  all  things  by  intermediates  with 
the  First,  and  that  whatever  is  not  in  connection  is  dissi- 
pated. For  they  know  when  they  think,  that  nothing  can 
subsist  from  itself,  but  from  what  is  prior  to  itself,  thus  all 
things  from  the  First ;  and  that  the  connection  with  what 
is  prior  is  as  the  connection  of  an  effect  with  its  efficient 
cause  ;  for  when  the  efficient  cause  is  taken  away  from  its 
effect,  then  the  effect  is  dissolved  and  destroyed.  Because 
the  learned  thought  thus,  they  saw  and  said  that  subsistence 
is  perpetual  existence ;  thus  that  all  things  subsist  from  the 
First,  from  Which  because  they  have  had  their  existence, 
they  perpetually  exist  —  that  is,  subsist.  But  what  is  the 
connection  of  everything  with  that  which  is  prior  to  itself, 
thus  with  the  First,  from  Which  are  all  things,  cannot  be 
told  in  a  few  words,  because  it  is  various  and  diverse ;  it 
can  only  be  told  in  general  that  there  is  a  connection  of 
the  natural  world  with  the  spiritual  world,  and  that  in  con- 
sequence there  is  a  correspondence  of  all  things  in  the 
natural  world  with  all  things  in  the  spiritual  (see  n.  103- 
115)  ;  also  that  there  is  a  connection  and  thence  a  corre- 
spondence of  all  things  of  man  with  all  things  of  heaven 
(see  n.  87-102). 


CONJUNCTION    BY    MEANS    OF    THE    WORD         I93 

304.  Man  is  so  created  that  he  has  connection  and  con- 
junction with  the  Lord,  but  only  fellowship  with  the  angels 
of  heaven  ;  that  he  has  not  conjunction  with  the  angels,  but 
only  fellowship,  is  because  man  from  creation  is  like  an  an- 
gel as  to  the  interiors  of  the  mind  ;  for  man  has  such  a  will 
as  an  angel  has,  and  such  an  understanding.  Hence  it  is 
that  a  man  after  death,  if  he  has  lived  according  to  Divine 
order,  becomes  an  angel,  and  then  has  the  wisdom  of  an- 
gels. When  therefore  the  conjunction  of  man  with  heaven 
is  spoken  of,  his  conjunction  with  the  Lord  and  fellowship 
with  angels  is  meant ;  for  heaven  is  not  heaven  from  what 
is  the  angels'  own,  but  from  the  Lord's  Divine  :  that  the 
Lord's  Divine  makes  heaven,  may  be  seen  above  (n.  7-22). 
But  man  has  besides,  what  angels  have  not,  that  he  is  not 
only  in  the  spiritual  world  as  to  his  interiors,  but  also  at 
the  same  time  in  the  natural  world  as  to  exteriors.  His  ex- 
teriors which  are  in  the  natural  world,  are  all  things  of  his 
natural  or  external  memory,  and  of  thought  and  imagina- 
tion therefrom ;  in  general,  knowledges  and  sciences,  with 
their  enjoyments  and  pleasures,  so  far  as  they  savor  of  the 
world,  and  also  many  pleasures  belonging  to  the  senses  of 
the  body,  together  with  his  senses  themselves,  his  speech 
and  actions.  All  these  are  also  ultimate  things  into  which 
the  Divine  influx  of  the  Lord  terminates ;  for  it  does  not 
stop  in  the  middle,  but  proceeds  to  its  ultimates.  From 
these  things  it  may  be  manifest  that  in  man  is  the  ultimate 
of  Divine  order,  and  because  the  ultimate,  the  basis  also 
and  foundation.  Since  the  Divine  influx  of  the  Lord  does 
not  stop  in  the  middle  but  proceeds  to  its  ultimates,  as  was 
said,  and  since  the  middle  through  which  it  passes  is  the  an- 
gelic heaven,  and  the  ultimate  is  with  man,  and  since  there 
is  nothing  given  which  is  unconnected,  it  follows  that  such 
is  the  connection  and  conjunction  of  heaven  with  the  hu- 
man race  that  the  one  subsists  from  the  other,  and  that  it 
would  be  with  the  human  race  without  heaven  as  with  a 


194 


HEAVEN    AND    HELL 


chain  when  the  hook  is  removed,  and  with  heaven  without 
the  human  race  as  with  a  house  without  a  foundation.* 

305.  But  because  man  has  broken  this  connection  with 
heaven  by  turning  his  interiors  away  from  heaven  and  turn- 
ing them  to  the  world  and  himself,  through  love  of  self  and 
the  world,  and  thus  withdrawing  himself  so  as  no  longer  to 
serve  heaven  for  a  basis  and  foundation,  a  medium  has  been 
provided  by  the  Lord  to  be  to  heaven  in  the  place  of  a 
basis  and  foundation,  and  also  for  the  conjunction  of  heaven 
with  man.  This  medium  is  the  Word.  But  how  the  Word 
serves  for  such  a  medium  has  been  shown  in  many  passages 
in  the  Heavenly  Arcana  —  all  of  which  may  be  seen  col- 
lected together  in  the  little  work  concerning  the  White 
Horse,  mentioned  in  the  Apocalypse ;  and  likewise  in  the 
Appendix  to  The  New  Jerusalem  and  its  Heavenly  Doc- 
trine—  from  which  some  notes  will  be  here  appended.* 

«  Nothing  exists  from  itself,  but  from  what  is  prior  to  itself,  thus  all 
things  from  the  First,  and  they  also  subsist  from  Him  from  Whom  they 
exist,  and  to  subsist  is  perpetually  to  exist,  n.  2886,  2888,  3627,  3628, 
3648,  4523,  4524,  6040,  6056.  Divine  order  does  not  rest  in  the  mid- 
dle, but  terminates  in  an  ultimate,  and  the  ultimate  is  man,  thus  Divine 
order  terminates  with  man,  n.  634,  2853,  3632,  5897,  6239,  6451,  6465, 
9215,  9216,  9824,  9828,  9836,  9905,  10044,  10329,  10335,  J0548.  In- 
ner things  flow  in  with  successive  order  into  outer  things,  even  into  the 
outmost  or  ultimate,  and  there  also  they  exist  and  subsist,  n.  634,  6239, 
6465,  9215,  9216,  Inner  things  exist  and  subsist  in  what  is  ultimate  in 
simultaneous  order,  n.  5897,  6451,  8603,  10099.  Hence  all  inner 
things  are  held  together  in  connection  from  the  First  by  the  Last,  n. 
9828.  Hence  the  First  and  the  Last  signify  all  and  single  things,  thus 
the  whole,  n.  10044,  10329,  10335.  And  hence  in  ultimates  there  is 
strength  and  power,  n.  9836. 

b  The  Word  in  the  sense  of  the  letter  is  natural,  n.  8783,  by  reason 
that  the  natural  is  the  ultimate  into  which  spiritual  and  heavenly  things, 
which  are  interior,  terminate,  and  on  which  they  subsist  as  a  house  upon 
its  foundation,  n.  9430,  9433,  9824,  10044,  10436.  The  Word  in  order 
to  be  such,  is  written  by  pure  correspondences,  n.  1404,  1408,  1409, 
1540,  1619,  1659,  1709,  1783,  8615,  10687.  The  Word  being  such  in 
the  sense  of  the  letter,  is  the  continent  of  the  spiritual  and  heavenly 
sense,  n,  9407.    And  it  is  accommodated  both  to  men  and  angels  at  the 


CONJUNCTION  BY  MEANS  OF  THE  WORD    1 95 

306.  I  have  been  informed  from  heaven  that  the  most 
ancient  people  had  immediate  revelation,  since  their  inte- 
riors were  turned  to  heaven ;  and  that  by  this  revelation 
there  was  at  that  time  conjunction  of  the  Lord  with  the 
human  race.  After  their  time  there  was  not  such  immedi- 
ate revelation,  but  mediate  by  correspondences,  for  all  Di- 
vine worship  then  consisted  of  correspondences,  on  which 
account  the  churches  of  that  time  were  called  representa- 
tive churches.  It  was  then  known  what  correspondence 
was  and  representation,  and  that  all  things  in  the  earth 
corresponded  to  spiritual  things  in  heaven  and  in  the  church, 
or  what  is  the  same,  represented  them  ;  and  therefore  natu- 
ral things,  which  were  the  externals  of  their  worship,  served 
them  for  mediums  of  thinking  spiritually,  thus  with  angels. 
After  the  knowledge  of  correspondences  and  representations 
was  forgotten,  the  Word  was  written,  in  which  all  the  words 
and  their  meanings  are  correspondences,  and  thus  contain 
a  spiritual  or  internal  sense,  in  which  angels  are.  For  this 
reason,  when  man  reads  the  Word  and  perceives  it  accord- 
ing to  the  sense  of  the  letter,  or  the  outward  sense,  the 
angels  perceive  it  according  to  the  inner  or  spiritual  sense ; 
for  all  the  thought  of  angels  is  spiritual,  whereas  the  thought 

same  time,  n.  1769-72,  1887,  2I43»  2157,  2275,  2333,  2395,  2540,  2541, 
2547.  2553,  7381,  8862,  10332.  And  it  is  the  [medium]  uniting  heaven 
and  earth,  n.  2310,  2495,  92 12,  9216,  9357,  9396,  10375.  The  conjunc- 
tion  of  the  Lord  with  man  is  by  the  Word,  through  the  medium  of  the 
internal  sense,  n.  10375.  By  all  and  each  of  the  things  of  the  W^)rd 
there  is  conjunction,  and  hence  the  Word  is  wonderful  above  all  writ- 
ing, n.  10632-34.  The  Lord  since  the  Word  was  written,  speaks  by  it 
with  men,  n.  10290.  The  Church,  where  the  Word  is  and  by  it  the 
Lord  is  known,  in  respect  to  those  who  are  out  of  the  Church,  where 
the  Word  is  not  and  the  Lord  is  not  known,  is  as  the  heart  and  lungs 
in  man  respectively  to  the  other  parts  of  the  body,  which  live  from  them 
as  from  the  fountains  of  their  life,  n.  637,  931,  2054,  2853.  The  uni- 
versal church  on  earth  is  before  the  Lord  as  one  man,  n.  7396,  9276. 
Hence  it  is  that  unless  there  were  a  Church  where  the  Word  is,  and  by 
it  the  Lord  is  known,  in  this  earth,  the  human  race  would  here  perish, 
n.  468,  637,  931,  4545,  10452. 


196  HEAVEN    AND    HELL 

of  man  is  natural.  These  thoughts  indeed  appear  diverse, 
but  still  they  are  one  because  they  correspond.  Hence  it 
is  that  after  man  removed  himself  from  heaven  and  broke 
the  bond,  there  was  provided  by  the  Lord  a  means  of  con- 
junction of  heaven  with  man  through  the  Word. 

307.    How  heaven  is  conjoined  with  man  by  means  of 
the  Word,  I  would  illustrate  by  some  passages  from  it.    The 
New  Jerusalem  is  described   in  the  Apocalypse  in  these 
words  :  /  saw  a  new  heaven  and  a  new  earth,  for  the  first 
heaven  and  the  first  earth  had  passed  away.     And  I  saw 
the  holy  city  Jerusalem   coming  down  from    God  out  of 
heaven.     The  city  was  four-square,  its  length  as  great  as 
its  breadth  ;  and  an  angel  measured  the  city  with  a  reed, 
twelve  thousand  furlongs ;  the  length,  the  breadth,  and  the 
height,  were  equal.     And  he  measured  its  wall,  a  hundred 
and  forty-four  cubits,  the  measure  of  a  man,  which  is  of  an 
angel.     The  building  of  the  wall  was  of  jasper ;  but  the 
city  itself  was  pure  gold,  and  like  to  pure  glass ;  and  the 
foundations  of  the  wall  were  adorned  7vith  every  precious 
stone.     The  tivelve  gates  were  twelve  pearls  ;  and  the  street 
of  the  city  was  pure  gold  as  transparent  glass  (xxi.  i,  2,  16, 
17,   t8).     The  man  who  reads  these  words,  understands 
them  no  otherwise  than  according  to  the  sense  of  the  let- 
ter—namely, that  the  visible  heaven  with  the  earth  is  to 
perish,  and  a  new  heaven  to  exist ;  and  that  upon  the  new 
earth  is  to  descend  the  holy  city  Jerusalem,  and  that  it  is  to 
be,  as  to  all  its  measures,  according  to  the  description.     But 
the  angels  with   man   understand  these   things  altogether 
otherwise  ;    they  understand   everything  spiritually,  which 
man  understands  naturally.     By  the  new  heaven  and  new 
earth  they  understand  a  new  church  ;  by  the  city  Jerusalem 
descending  from  God  out  of  heaven,  they  understand  its 
heavenly  doctrine  revealed  by  the   Lord ;  by   its  length, 
breadth,  and  height,  which  are  equal  and  twelve  thousand 
furlongs,  they  understand  all  the  goods  and  truths  of  that 
doctrine  in  their  sum  ;  by  its  wall,  they  understand  the 


CONJUNCTION    BY    MEANS   OF   THE   WORD         I97 

truths  protecting  it ;  by  the  measure  of  the  wall,  a  hundred 
and  forty-four  cubits,  which  is  the  measure  of  a  man,  that 
is,  of  an  angel,  they  understand  all  those  protecting  truths 
in  their  sum,  and  their  quality  ;  by  its  twelve  gates,  which 
were  of  pearls,  they  understand  introductory  truths  —  pearls 
also  signify  such  truths ;  by  the  foundations  of  the  wall, 
which  were  of  precious  stones,  they  understand  the  knowl- 
edges on  which  that  doctrine  is  founded  ;  by  gold  like  to 
pure  glass,  of  which  were  the  city  and  its  street,  they  un- 
derstand  the  good  of  love   from  which  doctrine   with   its 
truths  is  transparent.     Angels  perceive  all  these  things  in 
this  way,  and  so  not  as  man  perceives  them.     Man's  natu- 
ral ideas  thus  pass  into  spiritual  ideas  with  angels,  without 
their  knowing  anything  of  the  sense  of  the  letter  of  the 
Word  — as  of  a  new  heaven  and  a  new  earth,  a  new  city  of 
Jerusalem,  its  wall,  the  foundations  of  the  wall,  and  the 
measures.     And  yet  the  thoughts  of  angels  make  one  with 
the   thoughts   of  man,  because   they   correspond.     They 
make  one  almost  like  the  words  of  a  speaker  and  the  un- 
derstanding of  them  by  a  hearer,  who  does  not  attend  to 
the  words  but  only  to  the  meaning.     Hence  it  is  evident 
how  heaven  is  conjoined  with  man  by  means  of  the  Word. 
Let  us  take  another  example  from  the  Word :  In  that  day 
there  shall  be  a  high  way  from  Egypt  to  Assyria,  and  Assy- 
ria shall  come  into  Egypt,  and  Egypt  into  Assyria,  and  the 
Egyptians  shall  serve  Assyria.     In  that  day  Israel  shall  be 
the  third  with  Egypt  and  with  Assyria,  a  blessing  in  the 
midst  of  the  land,  which  Jehovah  of  hosts  shall  bless,  say- 
ing. Blessed  be  My  people  the  Egyptians,  and  the  Assyrian 
the  work  of  My  hands,  and  Israel  Mine  inheritance  (Isa- 
iah xix.  23,  24,  25).     How  man  thinks  and  how  angels 
think  when  these  words  are  read,  may  be  manifest  from  the 
sense  of  the  letter  of  the  Word  and  from  its  internal  sense. 
Man  thinks,  from  the  sense  of  the  letter,  that  the  Egyptians 
and  Assyrians  are  to  be  converted  to  God  and  accepted, 
and  then  are  to  make  one  with  the  IsraeUtish  nation ;  but 


193 


HEAVEN  AND  HELL 


I 


angels  think,  according  to  the  internal  sense,  of  the  man 
of  the  spiritual  church,  there  described  in  that  sense,  whose 
spiritual  is  Israel,  whose  natural  is  the  Egyptian,  and  whose 
rational,  which  is  the  middle,  is  the  Assyrian/  Yet  the  two 
senses  are  one,  because  they  correspond.  When  therefore 
angels  think  thus  spiritually  and  man  naturally,  they  are 
conjoined  almost  like  soul  and  body :  the  internal  sense 
of  the  Word  is  also  its  soul  and  the  sense  of  the  letter  its 
body.  Such  is  the  Word  throughout ;  hence  it  is  evident 
that  it  is  a  means  of  conjunction  of  heaven  with  man,  and 
that  its  literal  sense  serves  for  a  basis  and  foundation. 

308.  There  is  also  conjunction  of  heaven  by  means  of 
the  Word  with  those  who  are  out  of  the  Church,  where  the 
W^ord  is  not ;  for  the  Lord's  church  is  universal,  and  with 
all  who  acknowledge  the  Divine  and  Hve  in  charity.  These 
are  instructed  also  after  their  decease  by  angels,  and  receive 
Divine  truths  ^^^  on  which  subject  more  will  be  seen  below, 
in  the  chapter  on  the  Heathen.  The  universal  church  o^ 
the  earth  is  in  the  sight  of  the  Lord  as  one  man,  just  as 
heaven  is  (see  n.  59-72)  ;  but  the  Church  where  the  Word  is, 
and  where  by  means  of  it  the  Lord  is  known,  is  as  the  heart 
and  lungs  in  that  man.  That  all  the  viscera  and  members 
of  the  whole  body  draw  life  from  the  heart  and  lungs  by 

^  Egypt  and  Egyptian  in  the  Word  signify  the  natural  and  its 
knowledge,  n.  4967,  5079,  5080,  5095,  5160,  5799,  6015,  6147,  6252, 
7355»  7648,9340,9391-  Assyria  signities  the  rational,  n.  119,  1186. 
Israel  signihes  the  spiritual,  n.  5414,  5801,  5803,  5806,5812,  5817, 
5819,  5826,  5833,  5879,  5951,  6426,  6637,  6862,  6868,  7035,  7062,  7198, 
7201,  7215,  7223,  7957,  8234,  8805,  9340. 

^  The  Church  specifically  is  where  the  Word  is  and  by  it  the  Lord  is 
known,  thus  where  Divine  truths  from  heaven  are  revealed,  n.  3857, 
10761.  The  church  of  the  Lord  is  with  all  in  the  whole  globe,  who 
live  in  good  according  to  the  principles  of  their  religion,  n.  3263,  6637, 
10765.  All  in  every  country  who  live  in  good  according  to  the  princi- 
ples of  their  religion  and  acknowledge  the  Divine,  are  accepted  of  the 
Lord,  n.  2589-2604,  2861,  2863,  3263,  4190,  4197,  6700,  9256.  And 
besides,  all  children  wheresoever  they  are  born,  n.  2289-2309,  4792. 


CONJUNCTION    BY    MEANS   OF   THE   WORD  I99 

various  derivations,  is  known ;  so  likewise  live  those  of  the 
human  race  who  are  out  of  the  Church  where  the  Word  is, 
and  constitute  the  members  of  that  man.  The  conjunction 
of  heaven  by  the  Word  with  those  who  are  distant,  may  also 
be  compared  to  light  radiated  from  a  centre  all  around. 
Divine  light  is  in  the  Word  and  there  the  Lord  with  heaven 
is  present,  from  which  presence  also  those  who  are  distant 
are  in  light ;  it  would  be  otherwise  if  there  were  no  Word. 
This  becomes  clearer  from  what  was  shown  above  in  regard 
to  the  form  of  heaven,  according  to  which  its  members  are 
associated  and  have  communication.  This  arcanum  how- 
ever can  be  understood  by  those  who  are  in  spiritual  light, 
but  not  by  those  who  are  only  in  natural  light ;  for  those 
who  are  in  spiritual  light  see  clearly  innumerable  things 
which  those  who  are  only  in  natural  light  do  not  see,  or  see 
but  as  one  obscure  thing. 

309.  Unless  such  a  Word  had  been  given  in  this  earth, 
the  man  of  this  earth  would  have  been  separated  from 
heaven ;  and  if  separated  from  heaven,  he  would  no  longer 
have  been  rational,  for  the  human  rational  exists  from  the 
influx  of  the  light  of  heaven.  Again,  the  man  of  this  earth 
is  such  that  he  cannot  receive  immediate  revelation  and  be 
instructed  by  that  means  in  Divine  truths,  like  the  inhabi- 
tants of  other  earths  —  who  have  been  treated  of  in  another 
small  work.  For  the  man  of  this  earth  is  more  in  worldly 
things,  thus  in  externals,  than  the  men  of  other  earths,  and 
internal  things  are  what  receive  revelation ;  if  external 
things  received  it,  the  truth  would  not  be  understood.  That 
the  man  of  this  earth  is  such,  appears  manifestly  from  those 
within  the  Church,  who,  though  they  know  from  the  Word 
about  heaven,  about  hell,  about  the  life  after  death,  still  in 
heart  deny  these  things  ;  among  whom  also  are  some  who 
have  more  than  others  acquired  the  reputation  of  learning, 
and  of  whom  it  might  on  that  account  be  supposed  that 
they  were  wiser  than  others. 

310.  I   have  at   times   spoken  with   angels   about   the 


20O 


HEAVEN    AND    HELL 


Word,  and  said  that  it  is  despised  by  some  on  account  of 
its  simple  style,  and  that  nothing  at  all  is  known  about  its 
internal  sense,  and  that  for  this  reason  it  is  not  believed 
that  so  much  wisdom  lies  hid  in  it.  The  angels  said  that 
the  style  of  the  Word,  though  it  appears  simple  in  the  sense 
of  the  letter,  is  still  such  that  nothing  can  be  at  all  com- 
pared to  it  in  excellence,  since  Divine  wisdom  lies  con- 
cealed, not  only  in  every  sentence,  but  also  in  each  word ; 
and  that  this  wisdom  shines  forth  in  heaven ;  they  wished 
to  declare  that  it  is  the  light  of  heaven,  because  it  is  Divine 
truth,  for  Divine  truth  in  heaven  shines  (see  n.  132).  They 
said  also,  that  without  such  a  Word  there  would  be  no  light 
of  heaven  with  the  men  of  our  earth,  thus  neither  would 
there  be  conjunction  of  heaven  with  them  ;  for  as  far  as 
the  light  of  heaven  is  present  with  man,  so  far  he  has  con- 
junction, and  so  far  likewise  he  has  revelation  of  Divine 
truth  through  the  Word.  The  reason  why  man  does  not 
know  that  there  is  this  conjunction  by  the  spiritual  sense 
of  the  Word  corresponding  to  its  natural  sense,  is  because 
the  man  of  this  earth  does  not  know  anything  about  the 
spiritual  thought  and  speech  of  angels,  and  that  it  is  differ- 
ent from  the  natural  thought  and  speech  of  men  ;  and  un- 
less he  knows  this,  he  cannot  at  all  know  what  the  internal 
sense  is,  nor  that  by  it  such  conjunction  can  be  given. 
They  said  also,  that  if  man  knew  there  is  such  a  sense,  and 
should  think  from  a  knowledge  of  it  when  he  reads  the 
Word,  he  would  come  into  interior  wisdom,  and  would  be 
still  more  conjoined  with  heaven,  since  he  would  enter  thus 
into  ideas  similar  to  those  of  angels. 


HEAVEN  AND  HELL  FROM  THE  HUMAN  RACE   20I 


HEAVEN  AND  HELL  ARE  FROM  THE  HUMAN  RACE. 

311.    In  the  Christian  world  it  is  quite  unknown  that 
heaven  and  hell  are  from  the  human  race,  for  it  is  believed 
that  angels  were  created  from  the  beginning  and  of  them 
was  formed  heaven ;    and  that  the  devil  or  satan  was  an 
angel  of  light,  but  because  he  became  rebellious  he  was  cast 
down  with  his  crew,  and  of  them  was  formed  hell.     Angels 
wonder  exceedingly  that  there  should  be  such  a  belief  in 
the  Christian  world,  and  still  more  that  nothing  at  all  should 
be  known  about  heaven,  when  yet  that  is  the  primary  thing 
of  doctrine  in  the  Church ;  and  because  such  ignorance 
prevails,  they  rejoice  in  heart  that  it  has  pleased  the  Lord 
now  to  reveal  to  mankind  many  things  respecting  heaven, 
and  also  hell,  and  thereby  as  far  as  possible  to  dispel  the 
darkness  which  is  daily  increasing,  because  the  Church  has 
come  to  its  end.     They  wish  for  this  reason  that  1  should 
declare  from  their  mouth,  that  in  the  whole  heaven  there  is 
not  one  angel  who  was  so  created  from  the  beginning,  nor 
in  hell  any  devil  who  was  created  an  angel  of  light  and  cast 
down  ;  but  that  all,  both  in  heaven  and  in  hell,  are  from  the 
human  race ;  in  heaven  those  who  lived  in  the  world  in 
heavenly  love  and  faith,  in  hell  those  who  lived  in  infernal 
love  and  faith  ;  and  that  hell  taken  as  a  whole  is  what  is 
called  the  devil  and  satan.    The  hell  which  is  behind,  where 
are  those  called  evil  genii,  is  called  the  devil,  and  the  hell 
which  is  in  front,  where  are  those  called  evil  spirits,  is  called 
satan.''   What  the  one  hell  is  and  what  the  other,  will  be 
told  in  the  following  pages.     They  said  that  the  Christian 
world  had  gathered  such  a  belief  regarding  those  in  heaven 
and  those  in  hell,  from  some  passages  in  the  Word,  under- 
stood only  according  to  the  sense  of  the  letter,  and  not 

a  The  hells  taken  together,  or  the  infernals  taken  together,  are  called 
the  devil  and  satan,  n.  694.  They  who  have  been  devils  in  the  world 
become  devils  after  death,  n.  968. 


202 


HEAVEN    AND    HELL 


illustrated  and  explained  by  genuine  doctrine  from  the 
Word ;  when  yet  the  sense  of  the  letter  of  the  Word,  un- 
less genuine  doctrine  throws  light  upon  it,  draws  the  mind 
in  various  directions,  begetting  ignorance,  heresies,  and 
errors/ 

312.  That  the  man  of  the  Church  has  this  behef,  is  also 
because  he  believes  that  no  man  comes  into  heaven  or  into 
hell  before  the  time  of  the  final  judgment ;  of  which  he 
has  conceived  the  opinion  that  all  visible  things  are  then  to 
perish  and  new  things  to  exist,  and  that  the  soul  is  then  to 
return  into  its  body,  from  which  conjunction  man  will  again 
live  as  man.  This  belief  involves  the  other  about  angels, 
that  they  were  so  created  from  the  beginning  ;  for  it  cannot 
be  believed  that  heaven  and  hell  are  from  the  human  race, 
when  it  is  believed  that  no  man  comes  thither  till  the  end 
of  the  world.  But  that  man  may  be  convinced  that  it  is 
not  so,  it  has  been  given  me  to  be  in  company  with  angels, 
and  also  to  speak  with  those  who  are  in  hell,  and  this  now 
for  some  years,  sometimes  continuously  from  morning  till 
evening,  and  thus  to  be  informed  in  regard  to  heaven  and 
hell ;  and  this  in  order  that  the  man  of  the  Church  may  not 
continue  any  longer  in  his  erroneous  belief  as  to  resurrec- 
tion at  the  day  of  judgment  and  the  state  of  the  soul  mean- 
while ;  also  as  to  angels  and  the  devil.  This  belief,  because 
it  is  a  belief  of  what  is  false,  involves  darkness,  and  with 
those  who  think  upon  these  things  from  their  own  intelli- 

b  The  doctrine  of  the  Church  must  be  derived  from  the  Word,  n, 
3464,  5402,  6822,  10763,  10765.  The  Word  without  doctrine  is  not 
understood,  n.  9025,  9409,  9424,  9430,  10324,  10431,  10582.  True 
doctrine  is  a  lamp  to  those  who  read  the  Word,  n.  10400.  Genuine 
doctrine  must  be  from  those  who  are  in  enlightenment  from  the  Lord, 
n.  2510,  2516,  2519,  9424,  10105.  They  who  are  in  the  sense  of  the 
letter  without  doctrine,  come  into  no  understanding  respecting  Divine 
truths,  n.  9409,  9410,  10582.  And  they  are  led  away  into  many  errors, 
n.  1043 1.  What  is  the  difference  between  those  who  teach  and  learn 
from  the  doctrine  of  the  Church  derived  from  the  Word,  and  those  who 
teach  and  learn  from  the  literal  sense  alone,  n.  9025. 


HEAVEN  AND  HELL  FROM  THE  HUMAN  RACE   2O3 

pnce,  induces  doubt,  and  at  length  denial.     For  they  say 
in  heart,  how  can  so  great  a  heaven,  with  so  many  constel- 
lations and  with  the  sun  and  moon,  be  destroyed  and  dissi- 
pated ?    And  how  can  the  stars  then  fall  from  heaven  to  the 
earth,  when  yet  they  are  larger  than  the  earth  ?     And  how 
can  bodies  eaten  up  by  worms,  consumed  by  corruption, 
and  scattered  to  all  the  winds,  be  gathered  together  again 
to  their  soul?     Where  is  the  soul  in  the  mean  time,  and 
what  is  it  when  without  the  sense  which  it  had  in  the  body? 
Besides  many  such  things,  which  because  they  are  incom- 
prehensible, cannot  be  believed,  and  with   many  destroy 
faith  as  to  the  life  of  the  soul  after  death  and  heaven  and 
hell,  and  therewith  other  matters  of  faith  of  the  Church. 
That  they  have  destroyed  this  faith  is  evident  from  those 
who  say.  Who  has  come  from  heaven  to  us,  and  told  that 
it  is  so?     What  is  hell?     Is  there  any?     What  is  this,  that 
man  is  to  be  tormented  with  fire  to  eternity?     What  is  the 
day  of  judgment?     Has  it  not  been  expected  in  vain  for 
ages?     Besides  other  things,  which  imply  a  denial  of  all. 
Lest  therefore  those  who  think  such  things  —  as  many  do 
who  from   their  worldly  wisdom   are   called   erudite   and 
learned  —  should  any  longer  trouble  and  seduce  the  simple 
in  faith  and  heart,  and  induce  infernal  darkness  respecting 
God,   heaven,   eternal   life,  and  all  else  that  depends  on 
these,  the  interior  senses  of  my  spirit  have  been  opened  by 
the  Lord,  and  thus  it  has  been  given  me  to  speak  with  ail 
with  whom  I  have  ever  been  acquainted  in  the  life  of  the 
body,  after  their  decease  ;  with  some  for  days,  with  some 
for  months,  and  with  some  for  a  year ;  and  also  with  others, 
so  many  that  I  should  say  too  few  if  I  should  say  a  hun- 
dred thousand  ;  many  of  whom  were  in  heaven,  and  many 
in  hell.     I  have  also  spoken  with  some  two  days  after  their 
decease,  and  have  told  them  that  funeral  services  were  now 
being  held  and  preparations  made  for  their  interment.     To 
which  they  said  that  it  was  well  to  reject  that  which  had 
served  them  for  a  body  and  its  functions  in.  the  world ;  and 


204 


HEAVEN    AND    HELL 


they  wished  me  to  say  that  they  were  not  dead,  but  that 
they  live  and  are  men  now  as  before,  and  that  they  had  only 
migrated  from  one  world  into  the  other,  and  that  they  are 
not  aware  of  having  lost  anything,  since  they  are  in  a  body 
with  its  senses  as  before,  and  also  in  understanding  and  in 
will  as  before,  and  that  they  have  thoughts  and  affections, 
sensations  and  desires,  similar  to  those  which  they  had  in 
the  world.     Most  of  those  who  were  recently  dead,  when 
they  saw  themselves  to  be  living  men  as  before,  and  in  a 
similar  state—  for  after  death  every  one's  state  of  life  is  at 
first  such  as  it  had  been  in  the  world,  but  is  successively 
changed  with  him,  either  into  heaven  or  into  hell  — were 
affected  with  new  joy  at  being  alive,  and  said  that  they  had 
not  believed  it  would  be  so.     They  wondered  very  much 
that  they  should  have  lived  in  such  ignorance  and  blindness 
about  the  state  of  their  life  after  death  ;  and  especially  that 
the  man  of  the  Church  should  be  in  such  ignorance  and 
blindness,  when  yet  he,  above  all  others  in  the  whole  world, 
might  be  in  light  in  regard  to  these  things.^    Then  they  first 
saw  the  cause  of  that  blindness  and  ignorance,  which  is, 
that  external  things,  relating  to  the  world  and  to  the  body, 
occupied  and  filled  their  minds  to  such  a  degree  that  they 

c  In  Christendom  at  this  day  few  believe  that  man  rises  again  im- 
mediately after  death,  preface  to  chap.  xvi.  of  Genesis,  and  n.  4622, 
10758;  but  believe  that  he  will  rise  again  at  the  time  of  the  final  judg- 
ment, when  the  visible  world  will  perish,  n.  10595.  The  reason  that  it 
is  so  believed,  n.  10595,  10758.  Nevertheless  man  rises  again  immedi- 
ately after  death  and  then  he  is  a  man  as  to  all  thmgs,  n.  4527,  5006, 
5078,  8939,  8991,  10594,  10758.  The  soul  which  lives  after  death  is 
the  spirit  of  man,  which  in  man  is  the  man  himself  and  likewise  in  the 
other  life  is  in  a  perfect  human  form,  n.  322,  1880,  1881,  3633,  4622, 
4735,  5883,  6054,  6605,  6626,  7021,  10594;  from  experience,  n.  4527, 
5006,  8939;  from  the  Word,  n.  10597.  What  is  meant  by  the  dead 
seen  in  the  holy  city,  Matt,  xxvii.  53,  explained,  n.  9229.  In  what 
manner  man  is  raised  from  the  dead,  from  experience,  n.  168-189. 
His  state  after  being  raised  again,  n.  317-19,  21 19,  5079,  10596. 
False  opinions  concerning  the  soul  and  its  resurrection,  n.  444,  445, 
4527,  4622,  4658. 


HEAVEN  AND  HELL  FROM  THE  HUMAN  RACE   205 

could  not  be  elevated  into  the  light  of  heaven,  and  look 
into  the  things  of  the  Church  beyond  its  doctrinals ;  for 
from  corporeal  and  worldly  things,  when  they  are  loved  so 
much  as  they  are  at  this  day,  there  flows  in  mere  darkness, 
when  men  look  farther. 

313.  A  great  many  of  the  learned  from  the  Christian 
world  are  astonished  when  they  see  themselves  after  death 
in  a  body,  in  garments,  and  in  houses,  as  in  the  world  ;  and 
when  they  recollect  what  they  had  thought  about  a  life  after 
death,  the  soul,  spirits,  and  heaven  and  hell,  they  are 
ashamed  and  say  that  they  thought  foolishly,  and  that  the 
simple  in  faith  thought  much  more  wisely  than  they. 
Learned  men  who  have  confirmed  themselves  in  such 
things  and  who  have  ascribed  all  things  to  nature,  have 
been  explored,  and  it  has  been  found  that  their  interiors 
were  entirely  closed  and  their  exteriors  open,  so  that  they 
did  not  look  to  heaven,  but  to  the  world,  and  so  to  hell. 
For  as  far  as  his  interiors  are  open,  man  looks  to  heaven, 
but  as  far  as  his  interiors  are  closed  and  his  exteriors  open, 
he  looks  to  hell ;  since  the  interiors  of  man  are  formed  for 
the  reception  of  all  things  of  heaven,  and  the  exteriors 
for  the  reception  of  all  things  of  the  world  ;  and  those  who 
receive  the  world,  and  not  at  the  same  time  heaven,  receive 
hell.'^ 

314.  That  heaven  is  from  the  human  race,  may  be  evi- 
dent also  from  this,  that  angelic  minds  and  human  minds 
are  similar.  Both  enjoy  the  faculty  of  understanding,  per- 
ceiving, and  willing,  and  both  are  formed  to  receive  heaven  ; 
for  the  human  mind  is  capable  of  wisdom  as  well  as  the 
angelic  mind,  but  that  it  does  not  attam  so  much  wisdom 
in  the  world,  is  because  it  is  in  an  earthly  body,  and  in  that 
body  its  spiritual  mind  thinks  naturally.     But  it  is  other- 

d  In  man  the  spiritual  and  the  natural  world  are  conjoined,  n.  6057. 
The  internal  of  man  is  formed  to  the  image  of  heaven,  but  the  external 
to  the  image  of  the  world,  n.  J62S,  4523,  4524,  6013,  6057.  9706, 
10156,  10472. 


¥ 


206 


HEAVEN  AND  HELL 


THE  HEATHEN  IN  HEAVEN 


wise  when  loosed  from  its  connection  with  that  body ;  then 
it  no  longer  thinks  naturally,  but  spiritually ;  and  when  it 
thinks  spiritually,  it  thinks  things  incomprehensible  and 
ineffable  to  the  natural  man ;  thus  it  becomes  wise  as  an 
angel.  From  this  it  may  be  evident  that  the  internal  part 
of  man,  which  is  called  his  spirit,  is  in  its  essence  an  angel 
(see  n.  57)  ■/  and  when  loosed  from  the  earthly  body,  is 
equally  with  an  angel  in  the  human  form.  That  an  angel  is 
in  a  perfect  human  form,  may  be  seen  above  (n.  73-77). 
When  however  the  internal  of  man  is  not  open  above, 
but  only  beneath,  then  after  it  is  loosed  from  the  body, 
it  is  still  in  a  human  form,  but  a  direful  and  diabolical 
one ;  for  it  cannot  look  upward  to  heaven,  but  only  down- 
ward to  hell. 

315.  He  who  is  instructed  concerning  Divine  order,  can 
also  understand  that  man  was  created  to  become  an  angel, 
because  in  him  is  the  ultimate  of  order  (n.  304),  in  which 
that  can  be  brought  into  form  which  is  of  heavenly  and  an- 
gelic wisdom,  and  can  be  renewed  and  multiplied.  Divine 
order  never  stops  in  the  middle  and  forms  anything  there 
without  an  ultimate  — for  it  is  not  there  in  its  fulness  and 
perfection  —  but  it  goes  on  to  the  ultimate;  and  when  it 
is  in  its  ultimate,  then  it  brings  into  form,  and  also  by 
means  there  collected,  renews  and  produces  itself  further, 
which  is  done  by  procreations.  In  the  ultimate,  therefore, 
is  the  seed-ground  of  heaven. 

316.  That  the  Lord  rose  again  not  only  as  to  spirit  but 
also  as  to  body,  is  because  the  Lord,  when  He  was  in  the 
world,  glorified  His  whole  Human,  that  is,  made  it  Divine  ; 
for  the  soul,  which  He  had  from  the  Father,  was  of  itself 

e  There  are  as  many  degrees  of  life  in  man  as  there  are  heavens, 
and  they  are  opened  after  death  according  to  his  life,  n.  3747,  9594. 
Heaven  is  in  man,  n.  3884.  Men  who  live  a  life  of  love  and  charity 
have  in  them  angelic  wisdom,  but  at  the  time  hidden,  and  they  come 
into  it  after  death,  n.  2494.  The  man  in  the  Word  is  called  an  angel, 
who  receives  the  good  of  love  and  of  faith  from  the  Lord,  n.  10528. 


207 


the  very  Divine,  and  the  body  was  made  a  likeness  of  the 
soul,  that  is,  of  the  Father,  thus  also  Divine.  Hence  it 
IS  that  He,  differently  from  any  man,  rose  again  as  to  both  / 
which  also  He  manifested  to  the  disciples,  who  believed 
that  they  saw  a  spirit  when  they  saw  Him,  by  saying,  See 
My  hands  and  My  feet,  that  it  is  I  Myself:  handle  Me  and 
see,  for  a  spirit  hath  not  flesh  and  bones  as  ye  see  Me  have 
(Luke  xxiv.  36-38)  ;  by  which  He  indicated  that  He  is  a 
man  not  only  as  to  spirit,  but  Ukewise  as  to  body. 

317.  That  it  may  be  known  that  man  lives  after  death, 
and  according  to  his  Ufe  in  the  world  comes  either  into 
heaven  or  into  hell,  many  things  have  been  made  known  to 
me  about  the  state  of  man  after  death,  which  will  be  treated 
of  in  order  in  the  following  pages,  when  speaking  of  the 
world  of  spirits. 


THE  HEATHEN,  OR  PEOPLES  OUT  OF  THE  CHURCH, 

IN  HEAVEN. 

318.  It  is  a  common  opinion  that  those  bom  out  of  the 
Church,  who  are  called  heathen  or  gentiles,  cannot  be 
saved,  because  they  have  not  the  Word  and  thus  do  not 
know  the  Lord,  and  without  the  Lord  there  is  no  salvation. 
But  still  it  may  be  known  that  they  also  are  saved,  from 
this  alone,  that  the  mercy  of  the  Lord  is  universal,  that  is, 
toward  every  one ;  that  they  are  born  men  as  well  as  those 
within  the  Church,  who  are  respectively  few ;  and  that  it  is 
not  their  fault  that  they  do  not  know  the  Lord.  Every  one 
who  thinks  from  any  enlightened  reason,  may  see  that  no 
man  is  born  for  hell,  for  the  Lord  is  love  itself,  and  His  love 
is  to  will  to  save  all.  Therefore  He  has  provided  that  all 
may  have  religion,  and  by  it  acknowledgment  of  the  Divine, 
and  interior  life ;  for  to  live  according  to  one's  religious  be- 

/    Man  rises  again  only  as  to  spirit,  n.  10593,  10594.     The  Lord 
alone  rose  again  as  to  body  also,  n.  1729,  2083,  5078,  10825. 


208 


HEAVEN   AND    HELL 


lief  is  to  live  interiorly,  as  he  then  looks  to  the  Divine  ;  and 
as  far  as  he  looks  to  This,  so  far  he  does  not  look  to  the 
world,  but  removes  himself  from  the  world,  thus  from  the 
life  of  the  world,  which  is  exterior  life.'* 

319.  That  gentiles  are  saved  as  well  as  Christians,  may 
be  known  by  those  who  know  what  it  is  that  makes  heaven 
with  man ;  for  heaven  is  in  man,  and  those  who  have 
heaven  in  themselves  come  into  heaven.  Heaven  in  man 
is  to  acknowledge  the  Divine  and  to  be  led  by  the  Divine. 
The  first  and  primary  thing  of  every  religion  is  to  acknowl- 
edge the  Divine.  A  religion  which  does  not  acknowledge 
the  Divine,  is  not  religion  ;  and  the  precepts  of  every  relig- 
ion look  to  worship  ;  thus  they  teach  how  the  Divine  is  to 
be  worshipped,  so  that  the  worship  may  be  acceptable  to 
Him  ;  and  when  this  is  fixed  in  one's  mind,  thus  as  far  as 
he  wills  it,  or  as  far  as  he  loves  it,  he  is  led  by  the  Lord.  It 
is  known  that  gentiles  hve  a  moral  life  as  well  as  Christians, 
and  many  of  them  a  better  life  than  Christians.  Moral  life 
is  lived  either  for  the  sake  of  the  Divine,  or  for  the  sake  of 
men  in  the  world  ;  the  moral  life  which  is  lived  for  the  sake 
of  the  Divine  is  spiritual  life.  Moral  Hfe  and  spiritual  life 
appear  alike  in  outward  form,  but  in  inward  form  they  are 
altogether  different ;  the  one  saves  man,  the  'other  does  not 
save  him.  For  he  who  lives  a  moral  life  for  the  sake  of  the 
Divine,  is  led  by  the  Divine,  but  he  who  lives  a  moral  life 
for  the  sake  of  men  in  the  world,  is  led  by  himself.     This 

a  Gentiles  are  saved  alike  with  Christians,  n.  932,  1032,  1059,  2284, 
2589,  2590,  3778,  4190,  4197.  The  lot  of  gentiles  and  peoples  out  of 
the  Church  in  the  other  life,  n.  2589-2604.  The  Church  is  specifically 
where  the  Word  is,  and  by  it  the  Lord  is  known,  n.  3857,  10761. 
Nevertheless,  they  who  are  horn  where  the  Word  is  and  where  the 
Lord  is  known,  are  not  on  that  account  of  the  Church,  but  they  who 
live  a  life  of  charity  and  of  faith,  n.  6637,  10143,  10153,  10578,  10645, 
10829.  The  Lord's  church  is  with  all  in  the  universe  who  live  in  good 
according  to  their  religion  and  acknowledge  a  Divine,  and  they  are 
accepted  of  the  Lord  and  come  into  heaven,  n.  2589-2604,  2861,  2863, 
3263,  4190,  4197,  6700,  9256. 


THE    HEATHEN   IN    HEAVEN 


209 


may  be  illustrated  by  an  example.  He  who  will  not  do 
evil  to  his  neighbor  because  it  is  contrary  to  religion,  thus 
contrary  to  the  Divine,  abstains  from  doing  evil  from  a  spir- 
itual motive ;  but  he  who  does  no  evil  to  another  merely 
from  fear  of  the  law,  of  the  loss  of  reputation,  honor,  or 
gain,  thus  for  the  sake  of  himself  and  the  world,  abstains 
from  doing  evil  from  a  natural  motive,  and  is  led  by  him- 
self: the  life  of  the  latter  is  natural,  but  that  of  the  former 
is  spiritual.  The  man  whose  moral  life  is  spiritual  has 
heaven  in  himself,  but  he  whose  moral  life  is  only  natural 
has  not  heaven  in  himself.  The  reason  is  that  heaven  flows 
in  from  above  and  opens  man's  interiors,  and  through  the 
interiors  flows  into  his  exteriors ;  while  the  world  flows  in 
from  beneath  and  opens  the  exteriors,  but  not  the  interiors. 
For  there  is  no  flowing  in  from  the  natural  world  into  the 
spiritual,  but  from  the  spiritual  world  into  the  natural ;  and 
therefore  if  heaven  be  not  received  at  the  same  time,  the 
interiors  are  closed.  From  these  things  it  may  be  seen  who 
receive  heaven  in  themselves,  and  who  do  not.  But  heaven 
in  one  is  not  the  same  as  it  is  in  another ;  it  differs  in  each 
one  according  to  his  affection  for  good  and  thence  for 
^^^^^'  ^^Qs^  ^^J2,Hg  ^"  affection  for  good  for  the  sake  of 
the  Divine^  love_^iyine_truth,  since  good  and  truth  love 
each  other,  and  wish  to  be  conjoined.'^  For  thisTeason" the 
heathen,  though  they  are  not  in  genuine  truthsln  the  world, 
still  from  love  receive  them  in  the  other  life. 

320.  A  certain  spirit  from  among  gentiles,  who  had  lived 
in  the  world  in  the  good  of  charity  according  to  his  relig- 
ion, when  he  heard  Christian  spirits  reasoning  about  creeds 
—  for  spirits  reason  much  more  fuUy  and  acutely  with  one 

^  Between  good  and  truth  there  is  a  kind  of  marriage,  n.  1904, 
2173,  2508.  Good  and  truth  are  in  a  perpetual  tendency  to  conjunc- 
tion, and  good  desires  truth  and  conjunction  with  it,  n.  9206,  9207, 
9495.  How  the  conjunction  of  good  and  truth  takes  place,  and  with 
whom,  n.  3834,  3843,  4096,  4097,  4301,  4345,  4353,  4364,  4368,  5365. 
7623-27,  9258. 


2IO 


HEAVEN    AND    HELL 


another  than  men,  especially  about  what  is  good  and  true 
— wondered  at  their  so  disputing  and  said  that  he  did  not 
wish  to  hear  those  things,  for  they  reasoned  from  appear- 
ances and  fallacies  —  instructing  them  thus:  "If  I  am 
good,  I  can  know  what  is  true  from  good  itself,  and  what  I 
do  not  know,  I  can  receive." 

321.  I  have  learned  in  many  ways  that  gentiles  who  have 
led  a  moral  life,  in  obedience  and  subordination,  and  have 
lived  in  mutual  charity  according  to  their  religion,  and 
have  thus  received  something  of  conscience,  are  accepted 
in  the  other  life  and  are  there  instructed  with  solicitous 
care  by  angels,  in  the  goods  and  truths  of  faith  ;  and  that 
when  they  are  being  instructed,  they  behave  themselves 
modestly,  intelligently,  and  wisely,  and  easily  receive  truths 
and  adopt  them.  They  have  formed  for  themselves  no 
principles  of  falsity  contrary  to  the  truths  of  faith,  to  be 
shaken  off,  still  less  scandals  against  the  Lord,  like  many 
Christians  who  cherish  no  other  idea  of  Him  than  as  of  a 
common  man.  Gentiles,  on  the  contrary,  when  they  hear 
that  God  has  become  Man,  and  thus  manifested  Himself 
in  the  world,  immediately  acknowledge  it  and  adore  the 
Lord,  saying  that  God  has  fully  manifested  Himself  because 
He  is  the  God  of  heaven  and  of  earth,  and  because  the  hu- 
man race  are  His/    It  is  a  Divine  truth  that  without  the 


c  Difference  between  the  good  in  which  gentiles  are,  and  that  in 
which  Christians  are,  n.  4189,  4197.  Concerning  truths  with  the  gen- 
tiles, n.  3263,  3778,  4190.  The  interiors  cannot  be  so  closed  with 
gentiles  as  with  Christians,  n.  9256.  Neither  can  so  thick  a  cloud  exist 
with  gentiles  who  live  according  to  their  religious  principles  in  mutual 
charity,  as  with  Christians  who  live  in  no  charity  —  the  reasons,  n.  1059, 
9256.  Gentiles  cannot  profane  the  holy  things  of  the  Church  like 
Christians,  because  they  are  not  acquainted  with  them,  n.  1327,  1328, 
2051.  They  are  afraid  of  Christians  on  account  of  their  lives,  n.  2596, 
2597.  They  who  have  lived  well  according  to  their  religion,  are  in- 
structed by  angels  and  easily  receive  the  truths  of  faith  and  acknowl- 
edge the  Lord,  n.  2049,  2595,  2598,  2600,  2601,  2603,  2861,  2863, 

3263. 


THE   HEATHEN    IN    HEAVEN 


211 


Lord  there  is  no  salvation  ;  but  this  is  to  be  understood 
thus,  that  there  is  no  salvation  except  from  the  Lord.  There 
are  in  the  universe  many  earths  and  all  full  of  inhabitants, 
of  whom  scarcely  any  know  that  the  Lord  has  assumed  the 
Human  in  our  earth.  Yet  because  they  adore  the  Divine 
under  a  human  form,  they  are  accepted  and  led  of  the 
Lord.  On  this  subject  more  may  be  seen  in  a  small  treatise 
on  the  Earths  in  the  Universe. 

322.    There  are  among  gentiles,  as   among   Christians, 
both  wise  and  simple.     That  I  might  be  instructed  as  to 
their  quality,  it  has  been  given  me  to  speak  with  both, 
sometimes  for  hours  and  days.     But  at  this  day  there  are 
no  such  wise  ones  as  in  ancient  times,  especially  in  the  An- 
cient Church,  which  was  spread  through  a  large  part  of  the 
Asiatic  world,  and  from  which  religion  emanated  to  many 
nations.     That    I    might  know  their  quality,   it   has  been 
granted  me  to  have  familiar  conversation  with  some   of 
these  wise  men.    There  was  a  certain  one  with  me  who  was 
among  the  wiser  men  of  his  time,  and  consequently  well 
known  in  the  learned  world,  with  whom   I  conversed  on 
various  subjects  :  it  was  given  me  to  believe  that  it  was 
Cicero.     And  because  I  knew  that  he  was  a  wise  man,  I 
conversed  with  him  about  wisdom,  intelligence,  order,  and 
the  Word,  and  lastly  about  the  Lord.     Of  wisdom  he  said 
that  no  other  wisdom  is  given  than  that  which  is  of  life, 
and  that  wisdom  cannot  be  predicated  of  anything  else  ;  of 
intelligence,  that  it  is  from  wisdom  ;   of  order,  that  it  is 
from  the  Supreme  God,  and  that,  to  live  in  that  order  is  to 
be  wise  and  intelligent.     As  to  the  Word,  when  I  read  to 
him  something  from  the  prophets,  he  was  exceedingly  de- 
lighted, especially  with  this,  that  each  of  the  names  and 
and  each  of  the  words  signified  interior  things,  wondering 
greatly  that  learned  men  at  this  day  are  not  delighted  with 
such  study.     I  saw  plainly  that  the  interiors  of  his  thought, 
or  mind,  were  open.     He  said  that  he  could  not  approach, 
because  he  perceived  something  more  holy  than  he  could 


212 


HEAVEN    AND    HELL 


bear,  for  he  was  so  affected  interiorly.  At  length  I  spoke 
with  him  of  the  Lord,  saying  that  He  was  born  a  man,  but 
conceived  of  God,  and  that  He  put  off  the  maternal  human 
and  put  on  a  Divine  Human,  and  that  it  is  He  who  governs 
the  universe.  To  this  he  replied  that  he  knew  some  things 
respecting  the  Lord,  and  perceived  in  his  way  that  if  man- 
kind were  to  be  saved  it  could  not  have  been  effected  by 
any  other  means.  In  the  mean  time  some  bad  Christians 
infused  various  scandals ;  but  he  did  not  regard  them,  say- 
ing that  it  was  not  strange,  because  in  the  life  of  the  body 
they  had  imbibed  unbecoming  ideas  on  the  subject,  and  un- 
til these  ideas  were  dispersed,  they  could  not  admit  such 
ideas  as  confirm  the  truth,  as  those  can  who  are  in  igno- 
rance. 

323.  It  has  also  been  granted  me  to  speak  with  others 
who  lived  in  ancient  times,  and  who  were  then  among  the 
more  wise.  They  were  seen  first  in  front  at  a  distance,  and 
there  they  could  perceive  the  interiors  of  my  thoughts,  thus 
many  things  fully.  From  one  idea  of  thought  they  could 
know  the  entire  series,  and  fill  it  with  delightful  things  of 
wisdom,  together  with  charming  representations.  From 
this  it  was  perceived  that  they  were  among  the  more  wise, 
and  it  was  said  that  they  were  of  the  ancients.  And  so 
they  came  up  nearer ;  and  when  I  then  read  to  them  some- 
thing from  the  Word,  they  were  very  greatly  delighted.  I 
perceived  their  delight  itself  and  their  enjoyment,  which 
arose  mostly  from  this,  that  all  and  each  of  the  things 
which  they  heard  from  the  Word,  were  representative  and 
significative  of  heavenly  and  spiritual  things.  They  said 
that  in  their  time,  when  they  lived  in  the  world,  their  mode 
of  thinking  and  speaking,  and  also  of  writing,  was  of  this 
nature,  and  that  this  was  their  study  of  wisdom. 

324.  But  as  to  what  concerns  gentiles  of  the  present 
day,  they  are  not  so  wise,  but  most  of  them  are  simple  in 
heart ;  still  those  of  them  who  have  Hved  in  mutual  charity 
receive  wisdom  in  the  other  life  —  respecting  whom  an  in- 


THE   HEATHEN    IN   HEAVEN 


215 


Stance  or  two  may  be  mentioned.  When  I  read  the  seven- 
teenth and  eighteenth  chapters  of  Judges — about  Micah, 
that  the  sons  of  Dan  took  away  his  graven  image,  the  Ter- 
aphim,  and  the  Levite  —  there  was  present  a  spirit  from  the 
gentiles,  who  in  the  life  of  the  body  had  adored  a  graven 
image.  When  he  listened  attentively  to  what  was  done  to 
Micah,  and  in  what  grief  Micah  was  on  account  of  his 
graven  image  which  the  Danites  took  away,  such  grief  came 
over  him  also  that  he  scarcely  knew  what  to  think,  by  rea- 
son of  inward  distress.  This  grief  was  perceived,  and  at 
the  same  time  the  innocence  in  all  his  affections.  Christian 
spirits  also  were  present  and  observed  him,  and  they  won- 
dered that  the  worshipper  of  a  graven  image  should  be 
moved  with  so  great  feeling  of  mercy  and  innocence.  Af- 
terward good  spirits  spoke  with  him,  saying  that  a  graven 
image  should  not  be  worshipped,  and  that  he  could  under- 
stand this  because  he  was  a  man  ;  but  that  he  ought  to 
think  beyond  the  graven  image,  of  God  the  Creator  and 
Governor  of  the  whole  heaven  and  the  whole  earth,  and 
that  that  God  was  the  Lord.  When  this  was  said,  it  was 
given  to  perceive  the  interior  affection  of  his  adoration, 
which  was  communicated  to  me  and  was  much  more  holy 
than  with  Christians.  From  this  it  may  be  manifest  that 
gentiles  come  into  heaven  more  easily  than  Christians  at 
this  day,  according  to  the  Lord's  words  in  Luke  :  Then 
sJiall  they  come  from  the  east  and  the  west,  and  from  the 
north  and  the  south,  and  shall  sit  down  in  the  kingdom  of 
God.  And  behold,  there  are  last  who  shall  be  first,  and 
there  are  first  ivho  shall  be  last  (xiii.  29,  30).  For  in  the 
state  in  which  that  spirit  was,  he  could  be  imbued  with  all 
things  of  faith,  and  receive  them  with  interior  affection ; 
there  was  with  him  the  mercy  of  love,  and  in  his  ignorance 
there  was  innocence  ;  and  when  these  are  present,  all  things 
of  faith  are  received  as  it  were  spontaneously,  and  this  with 
joy.     He  was  afterward  received  among  angels. 

325.   A  choir  at  a  distance  was  heard  one  morning,  and 


214 


HEAVEN    AND    HELL 


from  the  representations  of  the  choir  it  was  given  to  know 
that  they  were  Chinese,  for  they  exhibited  a  species  of  a 
woolly  goat,  then  a  cake  of  millet  and  an  ivory  spoon,  as 
also  the  idea  of  a  floating  city.  They  desired  to  come 
nearer  to  me,  and  when  they  approached  they  said  that 
they  wished  to  be  alone  with  me,  that  they  might  open 
their  thoughts  ;  but  it  was  said  to  them  that  they  were  not 
alone,  and  that  there  were  others  who  were  indignant  at 
their  wishing  to  be  alone,  when  yet  they  were  guests.  On 
perceiving  this  indignation,  they  began  to  think  whether 
they  had  transgressed  against  their  neighbor,  and  whether 
they  had  claimed  anything  to  themselves  which  belonged 
to  others.  Thoughts  in  the  other  life  being  all  communi- 
cated, it  was  given  to  perceive  the  commotion  of  their 
mind ;  it  consisted  of  an  acknowledgment  that  possibly 
they  had  injured  those  who  were  indignant,  of  shame  on 
this  account,  and  at  the  same  time  of  other  worthy  affec- 
tions ;  from  which  it  was  known  that  they  were  endued  with 
charity.  Presently  I  spoke  with  them,  and  at  last  about  the 
Lord.  When  I  called  Him  Christ,  there  was  a  certain  re- 
pugnance perceived  in  them  ;  but  the  cause  was  discovered, 
that  they  brought  this  from  the  world,  in  consequence  of 
knowing  that  Christians  lived  worse  than  they  did,  and  in 
no  charity.  When,  however,  I  called  Him  simply  Lord, 
they  were  interiorly  moved.  They  were  then  instructed  by 
angels  that  the  Christian  doctrine,  beyond  every  other  in 
the  world,  prescribes  love  and  charity,  but  that  there  are 
few  who  live  according  to  it.  There  are  gentiles  who  when 
they  lived  in  the  world,  knew  both  from  intercourse  and 
report  that  Christians  lead  bad  lives,  as  in  adultery,  hatred, 
quarrelling,  drunkenness,  and  the  like,  which  they  them- 
selves abhorred,  because  such  things  are  contrary  to  their 
religion.  These  gentiles  in  the  other  life  are  more  timid 
than  others  about  receiving  the  truths  of  faith ;  but  they 
are  instructed  by  angels  that  the  Christian  doctrine,  as  well 
as  the  faith  itself,  teaches  a  very  different  life,  and  that 


THE   HEATHEN   IN   HEAVEN 


215 


Christians  live  less  according  to  their  doctrine  than  gen- 
tiles. When  they  perceive  these  things,  they  receive  the 
truths  of  faith,  and  adore  the  Lord,  but  more  tardily  than 
others. 

326.  It  is  common  for  gentiles  who  have  adored  any 
god  under  an  image  or  statue,  or  any  graven  thing,  when 
they  come  into  the  other  life,  to  be  introduced  to  some 
spirits  in  place  of  their  gods  or  idols,  in  order  that  they 
may  put  away  their  fantasies  ;  and  when  they  have  been  with 
them  for  some  days,  they  are  withdrawn.  Those  who  have 
adored  men,  are  also  sometimes  introduced  to  them,  or  to 
others  in  their  place  — as  many  of  the  Jews  to  Abraham, 
Jacob,  Moses,  and  David  —  but  when  they  perceive  that 
they  are  men  like  others,  and  that  they  cannot  afford  any 
aid,  they  are  ashamed  and  are  carried  to  their  own  places, 
according  to  their  hves.  Among  gentiles  in  heaven,  the 
Africans  are  most  beloved,  for  they  receive  the  goods  and 
truths  of  heaven  more  easily  than  others.  They  wish  es- 
pecially to  be  called  obedient,  but  not  faithful ;  they  say 
that  Christians,  because  they  have  the  doctrine  of  faith,  may 
be  called  faithful,  but  not  they  unless  they  receive  the  doc- 
trine—  or,  as  they  say,  are  able  to  receive  it. 

327.  I  have  spoken  with  some  who  were  in  the  Ancient 
Church.  By  the  Ancient  Church  is  meant  that  which  was 
after  the  flood,  then  extending  through  many  kingdoms, 
namely,  Assyria,  Mesopotamia,  Syria,  Ethiopia,  Arabia, 
Libya,  Egypt,  Philistea  as  far  as  Tyre  and  Zidon,  and 
through  the  land  of  Canaan,  on  both  sides  of  the  Jordan.*' 

d  The  first  and  Most  Ancient  Church  in  this  earth  was  that  which 
is  described  in  the  first  chapters  of  Genesis,  and  that  church  above  all 
others  was  celestial,  n.  607,  895,  920,  1121-24,  2S96,  4493,  8891,  9942, 
10545.  What  is  their  quality  in  heaven,  n.  11 14-25.  There  were 
various  churches  after  the  flood  which  are  called  ancient  churches,  n. 
1125-27,  1327,  10355.  What  was  the  quality  of  the  men  of  the  An- 
cient Church,  n.  609,  895.  The  ancient  churches  were  representative 
churches,  n.  519,  521,  2896.  With  the  Ancient  Church  there  was  a 
Word,  but  it  is  lost,  n.  2897.     What  was  the  quality  of  the  Ancient 


2l6 


HEAVEN  AND  HELL 


The  men  of  this  church  knew  about  the  Lord  that  He  was 
to  come,  and  were  imbued  with  the  goods  of  faith,  but  still 
they  fell  away,  and  became  idolaters.  They  were  in  front 
toward  the  left,  in  a  dark  place,  and  in  a  miserable  state. 
Their  speech  was  like  the  sound  of  a  pipe,  of  one  tone,  al- 
most without  rational  thought.  They  said  that  they  had 
been  there  for  many  centuries,  and  that  they  are  sometimes 
taken  out  that  they  may  serve  others  for  certain  uses,  of  a 
low  order.  From  them  it  was  given  me  to  think  about 
many  Christians  —  who  are  not  outwardly  idolaters,  but  in- 
wardly, since  they  are  worshippers  of  themselves  and  of  the 
world,  and  deny  the  Lord  in  heart  —  what  lot  awaits  them 
in  the  other  life. 

328.  That  the  church  of  the  Lord  is  spread  over  all  the 
globe,  thus  is  universal,  and  that  all  those  are  in  it  who  have 
lived  in  the  good  of  charity  according  to  their  religion  ;  and 
th^t  the  Church  where  the  Word  is  and  by  it  the  Lord  is 
known,  is  to  those  who  are  out  of  the  Church  as  the  heart 
and  lungs  in  man,  from  which  all  the  viscera  and  members 
of  the  body  live  variously  according  to  their  forms,  situa- 
tions, and  conjunctions,  may  be  seen  above  (n.  308). 


LITTLE   CHILDREN    IN    HEAVEN. 


329.  It  is  the  beUef  of  some  that  only  children  who  are 
born  within  the  Church  come  into  heaven,  but  not  those 
who  are  born  out  of  the  Church ;  because,  they  say,  chil- 
dren within  the  Church  are  baptized  and  by  baptism  initi- 
ated into  the  faith  of  the  Church.     They  do  not  know  that 

Church  when  it  began  to  decline,  n.  11 28.  The  difference  between  the 
Most  Ancient  Church  and  the  Ancient  Church,  n.  597,  607,  640,  641, 
765,  784,  895,  4493.  The  statutes,  the  judgments,  and  the  laws,  which 
were  commanded  in  the  Jewish  Church,  were  in  part  like  those  in  the 
Ancient  Church,  n.  4288,  4449,  10149.  The  Lord  was  the  God  of  the 
Most  Ancient  Church,  and  likewise  of  the  Ancient,  and  He  was  called 
Jehovah,  n.  1343,  6846. 


LITTLE    CHILDREN    IN    HEAVEN 


217 


no  one  has  heaven  or  faith  by  baptism  ;  for  baptism  is  only 
for  a  sign  and  memorial  that  man  is  to  be  regenerated,  and 
that  he  can  be  regenerated  who  is  born  within  the  Church, 
since  there  is  the  Word  in  which  are  the  Divine  truths  by 
which  regeneration  is  effected,  and  there  the  Lord  is  known 
from  Whom  regeneration  is.«    Let  them  know,  therefore, 
that  every  child,  wheresoever  he  is  born,  whether  within  the 
Church  or  out  of  it,  whether  of  pious  parents  or  of  impious, 
when  he  dies  is  received  by  the  Lord  and  is  educated  in 
heaven,  and  according  to  Divine  order  is  taught  and  im- 
bued with  affections  for  good,  and  through  this  with  knowl- 
edge of  truth ;  and  afterward,  as  he  is  perfected  in  intelli- 
gence and  wisdom,  he  is  introduced  into  heaven  and  be- 
comes an  angel.     Every  one  who  thinks  from  reason  may 
know  that  no  one  is  born  for  hell,  but  all  for  heaven,  and 
that  man  himself  is  in  fault,  that  he  comes  into  hell ;  but 
little  children  cannot  as  yet  be  in  fault. 

330.  Children  who  die  are  equally  children  in  the  other 
life,  they  have  a  like  infantile  mind,  a  like  innocence  in  ig- 
norance, and  a  like  tenderness  in  all  things ;  they  are  only 
in  the  rudiments  of  the  capacity  of  becoming  angels,  for 
children  are  not  angels,  but  become  angels.  Every  one  on 
leaving  this  world  enters  the  other  in  a  similar  state  of  life, 
a  little  child  in  the  state  of  a  httle  child,  a  boy  in  the  state 
of  a  boy,  a  youth,  a  man,  an  old  man,  in  the  state  of  a 
youth,  a  man,  or  an  old  man ;  but  afterward  the  state  of 
each  one  is  changed.  The  state  of  infants  exceeds  the  state 
of  all  others  in  this,  that  they  are  in  innocence,  and  that 
evil  is  not  yet  rooted  in  them  from  actual  life.     Innocence 

«  Baptism  signifies  regeneration  from  the  Lord  by  the  truths  of 
faith  from  the  Word,  n.  4255,  5120,  9088,  10239,  10386-88,  10392. 
Baptism  is  a  sign  that  man  is  of  the  Church  where  is  acknowledged  the 
Lord  from  Whom  regeneration  is,  and  where  is  the  W^ord  from  which 
are  the  truths  of  faith,  by  which  regeneration  is  effected,  n.  10386-88. 
Baptism  does  not  confer  faith  nor  salvation,  but  it  testifies  that  they 
who  are  regenerated  will  receive  it,  n.  10391. 


2l8 


HEAVEN  AND  HELL 


also  is  such  that  all  things  of  heaven  may  be  implanted  in 
it,  for  innocence  is  the  receptacle  of  the  truth  of  faith  and 
of  the  good  of  love. 

331.  The  state  of  little  children  in  the  other  life  is  much 
better  than  their  state  in  the  world,  for  they  are  not  clothed 
with  an  earthly  body,  but  with  such  a  body  as  angels  have. 
The  earthly  body  in  itself  is  heavy,  and  it  does  not  receive 
its  first  sensations  and  first  motions  from  the  inner  or  spir- 
itual world,  but  from  the  outer  or  natural  world.  Therefore 
little  children  in  the  world  must  learn  to  walk,  to  guide 
their  motions,  and  to  speak  ;  and  even  their  senses,  as  see- 
ing and  hearing,  must  be  opened  by  use.  It  is  otherwise 
with  children  in  the  other  life ;  because  they  are  spirits, 
they  act  at  once  according  to  their  interiors.  They  walk 
without  practice,  and  also  speak,  but  at  first  from  gen- 
eral affections,  not  yet  so  well  distinguished  into  ideas  of 
thoughts ;  in  a  short  time,  however,  they  are  initiated  also 
into  these  ideas,  and  this  because  their  exteriors  are  homo- 
geneous with  their  interiors.  That  the  speech  of  angels 
flows  from  affections  modified  by  the  ideas  of  thought, 
so  that  their  speech  is  altogether  conformable  to  their 
thoughts  from  affection,  may  be  seen  above  (n.  234-245). 

332.  Little  children  as  soon  as  they  are  raised  up,  which 
takes  place  immediately  after  death,  are  taken  into  heaven 
and  delivered  to  angel  women  who  in  the  life  of  the  body 
tenderly  loved  children  and  at  the  same  time  loved  God. 
These,  because  in  the  world  they  loved  all  children  from  a 
motherly  tenderness,  receive  them  as  their  own,  and  the 
little  children  also  love  them  instinctively  as  their  own 
mothers.  There  are  as  many  children  with  each  one  as  she 
desires  from  a  spiritual  parental  affection.  This  heaven  ap- 
pears in  front  before  the  forehead,  and  directly  in  the  line 
or  radius  in  which  the  angels  look  to  the  Lord.  Its  situa- 
tion is  there  because  all  little  children  are  under  the  imme- 
diate auspices  of  the  Lord,  and  the  heaven  of  innocence, 
which  is  the  third  heaven,  flows  in  with  them. 


LITTLE    CHILDREN    IN    HEAVEN.  219 

333-   Children  are  of  different  dispositions,  some  of  that 
Ll     tho"'"  "''^^'  r'  ^^"^  °'  ^^^^  ''  ^he  celestial  an 

fht  heav^nf^.r-l'  '1"'^^  '*^P^^'^^^"  -^  --  - 
hat  heaven  to  the  nght,  and  those  of  a  spiritual  disposi- 
tion to  the  left.     All  infants  in  the  Greatest  Man,  wh  ch  s 
heaven  are  m  the  provmce  of  the  eyes;  those  of  a  spiritua 

celestial  disposition  in  the  province  of  the  right  eye  •  and 
his  because  the  Lord  is  seen  by  angels  who  ar^  m   he^^ir 
tual  kingdom  before  the  left  eye,  and  by  those  who  are  i^ 

the  cee3,  ,  kingdom   before   the   right  eye   (see  above! 

n_    18).     From  this  fact,  that  infants  are  in  the  province 

of  thi  LoS'"  '''  "  '''  ^"'"^'^^'^^  ''^^'  ^"^  ^"^P-^^ 

334.    How  little  children  are  educated  in  heaven  shall 
a^so  be  briefly  told.     From  their  nurse  they  learn  to  speak 
their  first  speech  is  merely  a  sound  of  affection,  which  bJ 
degrees  becomes  more  distinct,  as  ideas  of  thought  enter 
for  Ideas  of  thought  from  affections  constitute  fll  angelic 
speech  as  may  be  seen  in  its  own  chapter  (n.  234-245 
Into  their  affections,  which  all  proceed  from  innocence  are 
first  insinuated  such  things  as  appear  before  their  eyes  'and 

Z  tt'^^' '  Tk  "  ^'"^  '''''''  ^'^  ^--  ^  ^P-i^ai  on 
gin,  the  things  of  heaven  flow  into  them  at  the  same  time 

they  are  daily  perfected.  After  this  first  age  is  passed  thev 
are  transferred  into  another  heaven,  whL  the"  -e  in' 
structed  by  masters,  and  so  on.  ^ 

335;  Little  children  are  instructed  principally  bv  reore- 
sentatives  suited  to  their  capacity.  L.  beautiful  these 
are  and  how  full  of  wisdom  from  within,  no  one  can tlS 
In  this  way  mtelhgence  is  imparted  to  them,  bv  degrees 

Jranted  m"T  '^  T^  '^^"   ^^^'^     ^^^   -P-entftiVes' 

na  u     of  oth  '  "''  I  "']^  '"^  '^""'^'  ^^^-  -^-^  the 
nature  of  others  may  be  inferred     First,  angels  represented 


220 


HEAVEN    AND    HELL 


the  Lord  rising  from  the  sepulchre,  and  at  the  same  time 
the  uniting  of   His   Human  with  the   Divine;  which  was 
done  in  a  manner  so  wise  as  to  exceed  all  human  wisdom, 
and  at  the  same  time   in  an  innocent,  infantile  manner. 
Th«y  also  presented  an  idea  of  a  sepulchre,  but  not  at  the 
same  time  an  idea  of  the  Lord,  except  so  remotely  that  it 
was  scarcely  perceived  that  it  was  the  Lord,  and  only  as  it 
were  from  afar ;  because  in  the  idea  of  a  sepulchre  there 
is  something  funereal,  which  they  thus  removed.     After- 
ward they  cautiously  admitted  into  the  sepulchre  something 
atmospheric,  yet  appearing  like  very  pure  water ;  by  which 
they  signified,  also  with  becoming  remoteness,  spiritual  life 
in  baptism.     Afterward  I  saw  represented  by  them  the  de- 
scent of  the  Lord  to  the  bound,  and  His  ascent  with  the 
bound  into  heaven,  and  this  with  incomparable  prudence 
and  piety;  and,  what  was  infantile,  they  let  down  little 
cords,  almost  invisible,  very  soft  and  tender,  by  which  they 
raised  up  the  Lord  in  His  ascent  —  always  in  holy  fear  lest 
anything  in  the  representative  should  border  upon  anything 
in  which  there  was  not  what  is  spiritual  and  heavenly.     To 
these  were  added  other  representatives  such  as  are  pre- 
sented to  the  children,  and  by  which  they  are  brought  into 
knowledges  of  truth  and  affections  for  good,  as  by  plays 
suitable  to  infant  minds. 

336.    How  tender  their  understanding  is,  was  also  shown. 

When  I  prayed  the  Lord's  prayer,  and  they  then  flowed 

from  their  understanding  into  the  ideas  of  my  thought,  it 

was  perceived  that  their  influx  was  so  tender  and  soft  as 

to  be  almost  of  affection  alone  ;  and  at  the  same  time  it 

was  then  observed  that  their  understanding  was  open  even 

from  the  Lord,  for  what  proceeded  from  them  was  as  if 

flowing  through  them.     The  Lord  also  flows  into  the  ideas 

of  little  children  especially  from  inmosts,  for  nothing  closes 

their  ideas,  as  those  of  adults,  no  false  principles  closing 

them  to  the  understanding  of  truth,  nor  any  life  of  evil 

to  the  reception  of  good  and  thus  the  reception  of  wis- 


LITTLE    CHILDREN    IN    HEAVEN 


221 


dom.  From  these  things  it  may  be  manifest  that  little 
children  do  not  come  instantly  after  death  into  an  angelic 
state,  but  are  successively  introduced  by  means  of  knowl- 
edges of  good  and  truth,  and  this  according  to  all  heavenly 
order ;  for  the  nature  of  them  all  is  known  to  the  Lprd, 
even  in  least  particulars  ;  and  so  they  are  led  by  means 
adapted  to  every  movement  of  their  inclination,  to  receive 
the  truths  of  good  and  the  goods  of  truth. 

337.  How  all  things  are  insinuated  into  them  by  delight- 
ful and  pleasant  things  suited  to  their  genius,  has  also  been 
shown  to  me  ;  for  it  has  been  given  me  to  see  little  children 
most  charmingly  attired,  having  garlands  of  flowers  resplen- 
dent with  beautiful  and  heavenly  colors  twined  about  their 
breasts  and  tender  arms ;  and  once  to  see  them  with  those 
who  have  charge  of  them,  in  company  with  maidens,  in  a 
paradisal  garden  -most  beautifully  adorned,  not  so  much 
with  trees,  as  with  arbors  and  covered  walks  of  laurel,  and 
with  paths  leading  inward.  And  when  the  little  children 
entered,  dressed  as  I  have  described,  the  flowers  over  the 
entrance  shone  forth  most  joyously.  From  this  may  be 
manifest  what  delights  they  have,  and  also  that  by  these 
pleasant  and  delightful  things  they  are  introduced  into  the 
goods  of  innocence  and  charity  which  are  thus  continually 
instilled  into  them  by  the  Lord. 

SSS.  It  was  shown  me  by  a  mode  of  communication 
familiar  in  the  other  Hfe,  what  the  ideas  of  little  children 
are  when  they  see  any  objects ;  they  were  as  if  each  and 
every  object  were  alive ;  and  thus  in  every  idea  of  their 
thought  there  is  life.  And  it  was  perceived  that  children 
on  earth  have  nearly  the  same  ideas  when  they  are  in  their 
little  plays ;  (dr  as  yet  they  have  not  reflection,  such  as 
adults  have,  as  to  anything  being  without  life. 

339.  It  was  said  above  that  children  are  of  a  genius 
either  celestial  or  spiritual.  Those  who  are  of  a  celestial 
genius  are  easily  distinguished  from  those  who  are  of  a  spir- 
itual genius.     They  think,  speak,  and  act  very  softly,  so 


222 


HEAVEN    AND    HELL 


LITTLE   CHILDREN    IN    HEAVEN 


that  scarce  anything  appears  but  what  flows  from  the  good 
of  love  to  the  Lord  and  to  other  children ;  but  those  of  a 
spiritual  genius  not  so  softly,  and  in  everything  with  them 
there  appears  a  sort  of  vibration,  as  of  wings.  The  differ- 
ence is  also  evident  from  their  indignation  and  from  other 
things. 

340.  Many  may  suppose  that  little  children  remain  chil- 
dren in  heaven,  and  that  they  are  as  children  among  angels. 
Those  who  do  not  know  what  an  angel  is,  may  have  been 
confirmed  in  that  opinion  from  paintings  and  images  in 
churches,  in  which  angels  are  represented  as  infants.  But 
it  is  not  so  at  all ;  intelligence  and  wisdom  make  an  angel, 
and  so  long  as  Uttle  children  have  not  intelligence  and  wis- 
dom, they  are  indeed  with  angels,  and  yet  are  not  angels  ; 
but  when  they  are  intelligent  and  wise,  then  first  they  be- 
come angels.  Indeed,  what  I  have  wondered  at,  they  do 
not  then  appear  as  children,  but  as  adults,  for  they  are  no 
longer  of  an  infantile  genius,  but  of  a  more  mature  angelic 
genius  ;  intelligence  and  wisdom  produce  this  effect.  The 
reason  that  children  as  they  are  perfected  in  intelligence 
and  wisdom,  appear  more  mature,  thus  as  youths  and  young 
men,  is  that  intelligence  and  wisdom  are  real  spiritual  nour- 
ishment ;  *  therefore  the  things  which  nourish  their  minds 
also  nourish  their  bodies,  and  this  from  correspondence  ; 
for  the  form  of  the  body  is  but  the  outward  form  of  the 
interiors.  It  is  to  be  known  that  children  in  heaven  do  not 
advance  in  age  beyond  early  manhood  and  remain  in  this 
to  eternity.  That  I  might  know  for  certain  that  it  is  so,  it 
has  been  given  me  to  speak  with  some  who  were  educated 

b  Spiritual  food  is  knowledge,  intelligence,  and  wisdom,  thus  the 
good  and  truth  from  which  these  are,  n.  31 14,  4459,  4792,  5147,  5293, 
5340,  5342,  5410,  5426,  5576,  5582,  5588,  5655,  8562,  9003.  Hence 
food  in  a  spiritual  sense  is  every  thing  which  comes  forth  from  the 
mouth  of  the  Lord,  n.  681.  Because  bread  signifies  all  food  in  general, 
therefore  it  signifies  every  good  celestial  and  spiritual,  n.  276,  680, 
2165,  2177,  3478,  61 18,  8410,  The  reason  is,  that  those  things  nourish 
the  mind,  which  is  of  the  inner  man,  n.  4459,  5293,  5576,  6277,  8410. 


I' 


223 


I 


as  children  in  heaven,  and  had  grown  up  there  ;  with  some 
also  when  they  were  children,  and  afterward  with  the  same 
when  they  became  young  men  ;  and  from  them  I  have 
heard  the  course  of  their  life  from  one  age  to  another. 

341.    That  innocence  is  a  receptacle  of  all   things  of 
heaven,  and  thus  the  innocence  of  infants  is  a  plane  of  all 
affections  for  good  and  truth,  may  be  evident  from  what 
was  shown  above  (276-283),  in  regard  to  the  innocence 
oiAngQh  in  heaven,  namely,  that  innocence  is  to  be  will- 
ing to  be  led  by  the  Lord,  and  not  by  self;  consequently 
that  man   is  so  far  in  innocence  as  he  is  removed  from 
what  is  his  own,  and  as  far  as  any  one  is  removed  from 
what  is  his  own,  so  far  he  is  in  what  is  the  Lord's  own. 
The  Lord's  own  is  what  is  called  His  justice  and  merit. 
But  the  innocence  of  infants  is  not  genuine  innocence,  be- 
cause it  is  as  yet  without  wisdom.     Genuine  innocence  is 
wisdom,  for  so  far  as  any  one  is  wise,  he  loves  to  be  led  by 
the  Lord  ;  or  what  is  the  same,  so  far  as  any  one  is  led 
by  the  Lord,  he  is  wise.     Litde  children  therefore  are  led 
on  from  outward  innocence,  in  which  they  first  are,  which 
is  called  the  innocence  of  infancy,  to  inward  innocence, 
which  is  the  innocence  of  wisdom.     This  innocence  is  the 
end  of  all  their  instruction  and  progress  ;  and  so  when  they 
come  to  the  innocence  of  wisdom,  the  innocence  of  in- 
fancy, which  in  the  mean  time  had  served  them  for  a  plane, 
is  then  joined  to  them.     What  the  innocence  of  infants  is, 
was  represented  to  me  by  something  wooden,  almost  void 
of  life,  which  is  vivified  as  they  are  perfected  by  knowl- 
edges  of  truth   and   affections  for  good.     Afterward  what 
genuine  innocence  is,  was  represented  by  a  most  beautiful 
infant  full  of  life  and  naked  ;  for  the  really  innocent,  who 
are  in  the  inmost  heaven  and  thus  nearest  to  the  Lord,  be- 
fore the  eyes  of  other  angels  do  not  appear  otherwise  than 
as  infants,  and  some  of  them  without  clothing ;  for  inno- 
cence is  represented  by  nakedness  without  shame,  as  is 
read  of  the  first  man  and  his  wife  in  paradise  (Gen.  ii. 


224 


HEAVEN    AND    HELL 


25)  ;  and  so  when  their  state  of  innocence  was  lost,  they 
were  ashamed  of  their  nakedness,  and  hid  themselves  (chap, 
iii.  7,  10,  11).  In  a  word,  the  wiser  the  angels  are,  the 
more  innocent  they  are,  and  the  more  innocent  they  are, 
the  more  they  appear  to  themselves  as  little  children ; 
hence  it  is  that  infancy,  in  the  Word,  signifies  innocence 
(see  above,  n.  278). 

342.  I  have  questioned  with  angels  about  little  children, 
whether  they  are  pure  from  evils,  because  they  have  no 
actual  evil,  like  adults ;  but  it  was  told  me  that  they  are 
equally  in  evil,  indeed,  that  they  also  are  nothing  but 
evil;'^  but  that  they,  like  all  angels,  are  withheld  from 
evil  and  held  in  good  by  the  Lord,  so  that  it  appears  to 
them  as  if  they  were  in  good  of  themselves.  For  this 
reason  also  children  after  they  become  adults  in  heaven, 
lest  they  should  be  in  a  false  opinion  of  themselves,  that 
the  good  with  them  is  from  them  and  not  from  the  Lord, 
are  sometimes  let  back  into  their  evils  which  they  have 
received  hereditarily,  and  are  left  in  them  until  they  know, 
acknowledge,  and  believe  the  truth  of  the  matter.  A  cer- 
tain one  also,  the  son  of  a  certain  king,  who  died  an  infant 
and  grew  up  in  heaven,  was  of  a  similar  opinion.     He  was 

c  All  men  are  born  into  evils  of  every  kind,  insomuch  that  what  is 
their  own  is  nothing  but  evil,  n.  210,  215,  731,  874-76,  987,  1047, 
2307,  2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,  10286,  10731. 
Man  therefore  must  be  reborn,  that  is,  regenerated,  n.  3701.  The 
hereditary  evil  of  man  consists  in  loving  himself  more  than  God,  and 
the  world  more  than  heaven,  and  in  making  no  account  of  his  neigh- 
bor in  comparison  with  himself,  except  only  for  the  sake  of  himself, 
thus  in  regarding  himself  alone,  so  that  it  consists  in  the  love  of  self 
and  of  the  world,  n.  694,  731,  4317,  5660.  From  the  love  of  self  and 
of  the  world,  when  those  loves  predominate,  come  all  evils,  n.  1307, 
1308,  1321,  1594,  1691,  3413*  7255*  7376,  7488,  7490,  8318,  9335, 
9348,  10038,  10742;  which  are  contempt  of  others,  enmity,  hatred, 
revenge,  cruelty,  deceit,  n.  6667,  7370-74,  9348,  10038,  10742.  And 
from  these  evils  comes  all  that  is  false,  n.  1047,  10283,  10284,  10286. 
Those  loves  rush  headlong  so  far  as  the  reins  are  given  them,  and  the 
love  of  self  aspires  even  to  the  throne  of  God,  n.  7375,  8678. 


LITTLE    CHILDREN    IN    HEAVEN 


225 


therefore  let  back  into  the  life  of  evils  into  which  he  was 
born,  and  then  I  perceived  from  the  sphere  of  his  life  that 
he  had  a  disposition  to  domineer  over  others  and  esteemed 
adulteries  as  nothing,  which  evils  he  had  inherited  from  his 
parents ;  but  after  he  had  acknowledged  that  he  was  of  this 
nature,  he  was  then  again  received  among  angels  with  whom 
he  was  before.     No  one  in  the  other  life  ever  suiTers  pun- 
ishment on  account  of  hereditary  evil,  because  it  is  not  his, 
thus  it  is  not  his  fault  that  he  is  such ;  but  he  suffers  on 
account  of  the  actual  evil  which  is  his  own,  thus  as  far  as 
he  has  appropriated  to  himself  hereditary  evil   by  actual 
life.     That  children  when  they  have  become  adult,  are  let 
back  into  a  state  of  their  hereditary  evil,  is  not  then  that 
they  may  suffer  punishment  for  it ;  but  that  they  may  know 
that  of  themselves  they  are  nothing  but  evil,  that  it  is  by 
the  mercy  of  the  Lord  they  are  taken  from  the  hell  which 
is  with  them  into  heaven,  and  that  they  are  in  heaven,  not 
from  any  merit  of  their  own,  but  from  the  Lord ;  and  thus 
that  they  may  not  boast  before  others  of  the  good  which  is 
with  them  — for  this  is  contrary  to  the  good  of  mutual  love, 
as  it  is  contrary  to  the  truth  of  faith. 

343.  Several  times  when  some  little  children  have  been 
together  with  me  in  choirs,  being  as  yet  entirely  infantile, 
they  were  heard  as  something  tender  and  formless,  so  thatf 
they  were  not  yet  acting  as  one,  as  they  do  afterward, 
when  they  have  become  more  mature ;  and  to  my  surprise 
the  spirits  with  me  could  not  refrain  from  leading  them  to 
speak— such  desire  is  natural  to  spirits.  But  it  was  each 
time  observed  that  the  children  resisted,  not  being  willing 
so  to  speak.  The  resistance  and  repugnance,  which  was 
with  a  kind  of  indignation,  I  have  often  perceived  ;  and 
when  any  freedom  of  speaking  was  given  them,  they  said 
only  that  it  was  not  so,  I  have  been  instructed  that  such 
is  the  temptation  of  litde  children,  in  order  that  they  may 
learn  and  get  accustomed  not  only  to  resist  what  is  false 
and  evil,  but  also  not  to  think,  speak,  and  act  from  another. 


226 


HEAVEN   AND   HELL 


consequently  not  to  suffer  themselves  to  be  led  by  any 
other  than  the  Lord  alone. 

344     From  what  has  been  stated,  it  may  be  evident  what 
the  education  of  little  children  is  in  heaven,  namely,  that 
by  the  intelligence  of  truth  and  the  wisdom  of  good  they 
are  introduced  into  angelic  life,  which  is  love  to  the  Lord 
and  mutual  love,  in  which  is  innocence.     But  how  contrary 
is  the  education  of  children  on  earth,  with  many,  may  be 
evident  from  this  example.     I  was  in  the  street  of  a  great 
citv  and  saw  little  boys  fighting  with  each  other ;  a  crowd 
flocked  around  which  beheld  this  with  much  pleasure,  and 
I  was  informed  that  parents  themselves  excite  their  little 
boys  to  such  combats.     Good  spirits  and  angels  who  saw 
these  things  through  my  eyes,  felt  such  aversion  that  I  per- 
ceived  their  horror  ;  and  especially  at  this,  that  parents  in- 
cite their  children  to  such  things.     They  said  that  in  this 
way  parents  extinguish  in  the  earliest  age  all  the  mutual  love 
and  innocence  which  children  have  from  the  Lord,  and 
initiate  them  into  hatred  and  revenge ;  consequendy,  that 
by  their  own  efforts  they  exclude  their  children  from  heaven, 
where  is  nothing  but  mutual  love.     Let  parents,  therefore, 
who  wish  well  to  their  children,  beware  of  such  things. 

345.   What  the  difference  is  between  those  who  die  in- 
fants and  those  who  die  adults,  shall  also  be  told.     Those 
who  die  adults  have  a  plane  acquired  from  the  earthly  and 
material  world,  and  carry  it  with  them.     This  plane  is  their 
memory  and  its  corporeal  natural  affection ;  this  remains 
fixed,  and  is  then  quiescent ;  but  still  it  serves  their  thought 
after  death  for  an  ultimate  plane,  since  the  thought  flows 
into  it.     Hence  it  is  that  such  as  that  plane  is,  and  such  as 
is  the  correspondence  of  the  rational  with  the  things  which 
are  there,  such  is  the  man  after  death.     But  children  who 
die  in  infancy  and  are  educated  in  heaven,  have  not  such  a 
plane,  but  a  spiritual-natural  plane,  since  they  take  nothing 
from  the  material  world  and  the  earthly  body  ;  on  which 
account  they  cannot  be  in  so  gross  afi-ections  and  thoughts 


THE    WISE   AND    THE    SIMPLE    IN   HEAVEN        22y 

therefrom,  for  they  take  all  things  from  heaven.  Moreover 
children  do  not  know  that  they  were  born  in  the  world  and 
so  believe  themselves  born  in  heaven.  Thus  neither  do 
they  know  of  any  other  than  spiritual  birth,  which  is  ef- 
fected by  means  of  knowledges  of  good  and  truth  and  by 
intelligence  and  wisdom,  from  which  man  is  man  ■  and  be- 
cause these  are  from  the  Lord,  they  believe,  and  love  to 
believe,  that  they  are  the  Lord's  own.  But  still  the  state 
of  men  who  grow  up  on  earth  may  become  as  perfect  as 
the  state  of  children  who  grow  up  in  heaven,  if  they  re- 
move corporeal  and  earthly  loves,  which  are  the  loves  of 
self  and  the  world,  and  in  their  place  receive  spiritual 
loves.  * 


THE    WISE    AND   THE    SIMPLE    IN    HEAVEN. 

346.    It  is  believed  that  the  wise  will  have  glory  and  em- 
mence  above  the  simple  in  heaven,  because  it  is  said  in 
Daniel,    They  that  be  intelligent  shall  shtne   as  with   the 
brightness  of  the  firmament ;  and  thex  that  justify  many  as 
the  stars  for  ever  and  ever  (xii.  3).    But  few  know  who  are 
meant  by  the  intelligent,  and  by  those  who  justify  many 
It  IS  commonly  believed  that  they  are  those  who  are  called 
the  educated  and  learned,  especially  those  who  have  taught 
m  the  church   and  have  excelled   others  in  learning  and 
m  preaching,  and  still  more  those  among  them  who  have 
converted  many  to  the  faith.     All  such  in  the  world  are 
thought  intelligent,  but  still  they  are  not  the  intelligent  in 
heaven  of  whom  those  words  are  spoken,  unless  their  intel- 
ligence is  heavenly  intelligence  :  what  this  is,  will  now  be 
told. 

347-  Heavenly  intelligence  is  interior  intelligence,  aris- 
mg  from  the  love  of  truth,  not  for  the  sake  of  any  glory  in 
the  world,  nor  for  the  sake  of  any  glory  in  heaven,  but  for 
the  sake  of  truth  itself,  with  which  they  are  inmostly  af- 


228 


HEAVEN    AND    HELL 


fected  and  delighted.     Those  who  are  affected   and  de- 
lighted with  truth  itself,  are  affected  and  delighted  with 
the  light  of  heaven  ;  and  they  who  are  affected  and  de- 
lighted with  the  light  of  heaven,  are  also  affected  and  de- 
lighted with  Divine  truth,  and  indeed  with  the  Lord  Him- 
self; for  the  Hght  of  heaven  is  Divine  truth,  and  Divine 
truth  is  the  Lord  in  heaven  (see  above,  n.  126-140).     This 
light  does  not  enter  except  into  the  interiors  of  the  mind  ; 
for  the  interiors  of  the  mind  are  formed  for  receiving  that 
light,  and  as  it  enters,  it  also  affects  and  delights  them  ;  for 
whatever  flows  in  from  heaven  and  is  received,  has  in  it 
something  delightful  and  pleasant.     From  this  comes  gen- 
uine affection  for  truth,  which  is  an  affection  for  truth  for 
the  sake  of  truth.     Those  who  are  in  this  affection,  or  what 
is  the  same  thing,  who  are  in  this  love,  are  in  heavenly  in- 
telligence and  shine  in  heaven  as  with  the  splendor  of  the 
firmament.    They  shine  thus  because  Divine  truth,  wherever 
it  is  in  heaven,  gives  light  (see  above,    n.  132)  ;  and  the 
expanse,  or  firmament,  of  heaven  from  correspondence  sig- 
nifies that  interior  understanding,  as  well  with  angels  as 
with  men,  which  is  in  the  light  of  heaven.     But  those  who 
are  in  the  love  of  truth  either  for  the  sake  of  glory  in  the 
world  or  for  the  sake  of  glory  in  heaven,  cannot  shine  in 
heaven,  since  they  are  not  delighted  and  affected  with  the 
very  light  of  heaven,  but  with  the  light  of  the  world ;  and 
this  light  without  the  other,  is  in  heaven  mere  thick  dark- 
ness.^   For  the  glory  of  self  predominates,  because  it  is  the 
end  in  view ;  and  when  that  glory  is  the  end,  the  man  re- 

a  The  light  of  the  world  is  for  the  outer  man,  the  light  of  heaven 
for  the  inner,  n.  3223,  3224,  3337.  The  light  of  heaven  flows  in  into 
natural  light,  and  the  natural  man  is  so  far  wise  as  he  receives  the  light 
of  heaven,  n.  4302,  4408.  From  the  light  of  the  world,  which  is  called 
natural  light,  the  things  which  are  in  the  light  of  heaven  cannot  be 
seen,  but  the  converse,  n.  9755.  Wherefore  they  who  are  in  the  light 
of  the  world  alone  do  not  perceive  those  things  which  are  in  the  light 
of  heaven,  n.  3108.  The  light  of  the  world  is  darkness  to  the  angels, 
n.  1521,  1783,  1880. 


THE   WISE   AND    THE   SIMPLE   IN    HEAVEN        229 

gards  himself  principally,  and  the  truths  which  are  subser- 
vient to  his  glory  he  regards  only  as  means  to  the  end,  and 
as  instruments  of  service.  For  he  who  loves  Divine  tniths 
for  the  sake  of  his  own  glory  regards  himself  in  Divine 
truths,  and  not  the  Lord.  For  this  reason  he  turns  his  sight, 
which  is  of  his  understanding  and  faith,  from  heaven  to 
the  world  and  from  the  Lord  to  himself  Hence  it  is  that 
such  are  in  the  light  of  the  world,  and  not  in  the  light  of 
heaven.  These  in  outward  form,  thus  before  men,  appear 
as  intelligent  and  learned  as  those  who  are  in  the  light  of 
heaven,  because  they  speak  in  a  similar  manner,  and  some- 
times to  outward  appearance  more  wisely,  because  excited 
by  self-love  and  taught  to  counterfeit  heavenly  affections ; 
but  yet,  in  their  inward  form,  in  which  they  appear  before 
angels,  they  are  of  altogether  another  character.  From 
these  things  it  may  in  some  degree  be  manifest  who  they 
are  who  are  meant  by  the  intelligent,  who  will  shine  in 
heaven  as  with  the  splendor  of  the  firmament;  but  who 
are  meant  by  those  that  justify  many,  who  will  shine  as  the 
stars,  shall  now  be  told. 

348.  By  those  who  justify  many  are  meant  those  who  are 
wise,  and  in  heaven  those  are  called  wise  who  are  in  good, 
and  those  are  in  good  who  apply  Divine  truths  immediately 
to  life ;  for  Divine  truth  when  it  becomes  of  life,  becomes 
good,  since  it  becomes  of  will  and  love,  and  whatever  is  of 
will  and  love,  is  called  good.  These  therefore  are  called 
wise,  for  wisdom  is  of  hfe.  On  the  other  hand  those  are 
called  intelligent  who  do  not  commit  Divine  truths  imme- 
diately to  life,  but  first  to  memory,  from  which  they  are 
afterward  taken  and  applied  to  life.  In  what  manner  and 
how  much  the  wise  and  the  intelligent  differ  in  the  heav- 
ens, may  be  seen  in  the  chapter  which  treats  of  the  two 
kingdoms  of  heaven,  the  celestial  and  the  spiritual  (n.  20- 
28),  and  in  the  chapter  which  treats  of  the  three  heavens 
(n.  29-40).  Those  who  are  in  the  Lord's  celestial  king- 
dom, and  consequently  in  the  third  or  inmost  heaven,  are 


230 


HEAVEN    AND    HELL 


called  just,  because  they  attribute  nothing  of  justice  to 
themselves,  but  all  to  the  Lord  ;  the  Lord's  justice  in  heaven 
is  the  good  which  is  from  Him/  These  therefore  are 
meant  here  by  those  who  justify ;  and  these  also  are  those 
of  whom  the  Lord  says,  The  just  shall  shine  forth  as  the 
sun  in  the  kingdom  of  their  Father  (Matt.  xiii.  43).  That 
they  shine  as  the  sun,  is  because  they  are  in  love  to  the 
Lord  from  the  Lord,  and  that  love  is  meant  by  the  sun,  as 
may  be  seen  above  (n.  1 16-125).  Their  light  also  is  flamy, 
and  the  ideas  of  their  thought  partake  of  what  is  flamy,  be- 
cause they  receive  the  good  of  love  immediately  from  the 
Lord  as  the  Sun  in  heaven. 

349.  All  who  have  gained  intelligence  and  wisdom  in  the 
world,  are  received  in  heaven  and  become  angels,  every  one 
according  to  the  quality  and  degree  of  his  intelligence  and 
wisdom.  For,  whatever  a  man  acquires  of  intelligence  in 
the  world,  this  remains  and  is  carried  with  him  after  death, 
and  is  further  increased  and  filled,  but  within  the  degree  of 
his  affection  and  desire  for  truth  and  its  good,  and  not  be- 
yond. Those  who  have  had  but  little  affection  and  desire, 
receive  but  little,  and  yet  as  much  as  they  can  receive  with- 
in that  degree  ;  but  those  who  have  had  much  affection 
and  desire,  receive  much  :  the  degree  itself  of  affection  and 
desire  is  as  the  measure,  which  is  filled  to  the  full ;  more 
therefore  to  him  who  has  large  measure,  and  less  to  him 
who  has  small.  That  it  is  so,  is  because  man's  love,  to 
which  belong  affection  and  desire,  receives  all  that  is  agree- 
able to  itself;  hence  according  to  his  love,  so  much  he 
receives.     This  is  meant  by  the  Lord's  words :   To  every 

b  The  merit  and  justice  of  the  Lord  is  the  good  which  rules  in 
heaven,  n.  9486,  9983.  A  just  and  a  justified  man  is  one  to  whom  the 
merit  and  justice  of  the  Lord  is  ascribed;  and  he  is  unjust  who  has  his 
own  justice  and  self-merit,  n.  5069,  9263.  What  is  the  quality  of  those 
in  the  other  Hfe  who  claim  justice  to  themselves,  n.  942,  2027.  Justice 
in  the  Word  is  predicated  of  good  and  judgment  of  truth,  hence  to  do 
justice  and  judgment  is  to  do  good  and  truth,  n.  2235,  9857. 


THE   WISE   AND   THE  SIMPLE  IN   HEAVEN        23 1 

one  ^hohath,  shaU  be  given,  that  he  may  have  more  abun- 
dantly (Matt.  xni.  12;  XXV.  29).  I„to  his  bosom  shall  be 
given  good  measure,  pressed  down,  shaken  together  and 
/•»»«^«^^^,^r  (Lukevi.  38). 

350.   All  are  received  into  heaven  who  have  loved  truth 
and  good  for  the  sake  of  truth  and  good ;  it  is  therefore 
those  who  have  loved  much  who  are  called  wise,  but  those 
who  have  loved  little  who  are  called  simple.     The  wise  in 
heaven  are  in  much  light,  but  the  simple  in  less  light   every 
one  according  to  the  degree  of  his  love  for  good  and  truth 
lo  love  truth  and  good  for  the  sake  of  truth  and  good   is 
to  will  ,t  and  do  it ;  for  those  who  will  and  do,  love   but 
not  those  who  do  not  will  and  do.     These  also  are  'they 
who  love  the  Lord  and  are  loved  by  the  Lord,  since  good 
and  truth  are  from  the  Lord ;  and  because  good  and  Truth 
are  from  the  Lord,  the  Lord  also  is  in  good  and  truth,  con- 
sequemly  He  ,s  also  w.th  those  who  receive  good  and  truth 
in  their  hfe  by  willing  and  doing.     Man  also,  viewed  in 
himself,  ,s  nothing  but  his  own  good  and  truth,  because 
good  IS  of  h.s  will  and  truth  is  of  his  understanding,  and 
man  ,s  such  as  his  will  and  understanding  are ;  from  which 
It  IS  mamfest  that  man  is  so  far  loved  by  the  Lotd  as  his 

fToL"t  ^T  T^T  f  °'''  ""'^  ^''  -nderstandmg  is  formed 
from  truth.  To  be  loved  by  the  Lord  is  also  to  love  the 
Lord,  since  love  is  reciprocal;  for  to  him  who  is  loved  the 
Lord  gives  to  love. 

351-   It  is  believed  in  the  world  that  those  who  know 

rnH"^thir', ''''?"  ''™"'  "'^  ''^'^''■"S^  °''  'he  Church 
and  the  Word,  or  from  sciences,  see  truths  more  interiorly 

and  acutely  than  others,  thus  are  more  intelligent  and  wise. 

I  hey  believe  so  of  themselves.     But  what  true  intelligence 

and  wisdom  is  what  spurious,  and  what  false,  shall  be  told 

in  what  now  follows.     True  intelligence  and  wisdom  is  to 

see  and  perceive  what  is  true  and  good,  and  thereby  what 

IS  false  and  evil,  and  to  distinguish  them  well,  and  this  from 

interior  intuition  and  perception.     With  every  man  there 


r 


232 


HEAVEN  AND  HELL 


are  interiors  and  exteriors ;  interiors  are  what  belong  to  the 
internal  or  spiritual  man,  but  exteriors  are  what  belong  to 
the  external  or  natural  man.     As  his  interiors  are  formed 
and  make  one  with  his  exteriors,  so  man  sees  and  perceives. 
Man's  interiors  can  be  formed  only  in  heaven,  but  his  exte-  , 
riors  are  formed   in  the  world.     When   his  interiors  are 
formed  in  heaven,  then  what  is  in  them  flows  into  the  exte- 
riors which  are  from  the  world,  and  forms  them  to  corre- 
spondence, that  is,  so  that  they  may  act  as  one  with  the  in- 
teriors ;  when  this  is  done,  man  sees  and  perceives  from 
the  interior.     The  only  way  for  the  interiors  to  be  formed, 
is  for  man  to  look  to  the  Divine  and  to  heaven ;  since,  as 
was  said,  the   interiors  are   formed  in  heaven  ;  and  man 
looks  to  the  Divine  when  he  believes  in  the  Divine,  and  be- 
lieves that  from  the  Divine  is  all  truth  and  good,  conse- 
quently all  intelligence  and  wisdom ;  and  he  believes  in  the 
Divine  when  he  is  willing  to  be  led  by  the  Divine.     In  this 
way  and  no  other  are  the  interiors  of  man  opened.     The 
man  who  is  in  that  faith  and  in  a  life  according  to  the  faith, 
has  the  power  and  faculty  of  understanding  and  being  wise. 
But  in  order  to  become  intelligent  and  wise  he  must  learn 
many  things,  not  only  those  of  heaven,  but  also  those  of 
the  world  —  those  which  are  of  heaven,  from  the  Word  and 
from  the  Church,  and  those  which  are  of  the  world,  from 
sciences.     As  far  as  man  learns  and  appHes  to  life,  so  far 
he  becomes  intelligent  and  wise,  for  so  far  the  interior  sight 
which  is  of  his  understanding  and   the   interior  affection 
which  is  of  his  will  are  perfected.     The  simple  of  this  sort 
are  those  whose  interiors  are  open,  but  not  thus  cultivated 
by  spiritual,  moral,  civil,  and  natural  truths  ;  they  perceive 
truths  when  they  hear  them,  but  do  not  see  them  in  them- 
selves.    The  wise  of  this  sort  are  those  whose  interiors  are 
not  only  open,  but  also  cultivated  ;  these  both  see  truths  in 
themselves  and  perceive  them.    From  these  things  it  is  man- 
ifest what  true  intelligence  and  wisdom  is. 

352.   Spurious  intelligence  and  wisdom  is  not  to  see  and 


THE   WISE   AND   THE   SIMPLE  IN  HEAVEN        233 

perceive  what  is  true  and  good,  and  thence  what  is  false 
and  evil   from  within,  but  only  to  believe  that  to  be  true 
and  good,  and  that  to  be  false  and  evil,  which  is  said  to  be 
so  by  others,  and  then  to  confirm  it.     These  because  they 
do  not  see  truth  from  truth  but  from  another,  can  take  up 
and  believe  falsity  as  well  as  truth,  and  also  confirm  it  un 
til  It  appears  true ;  for  whatever  is  confirmed  puts  on  the 
appearance  of  truth,  and  there  is  nothing  which  cannot  be 
confirmed.     The  interiors  of  these  are  open  only  from  be- 
neath  but  their  exteriors  are  open  as  far  as  they  have  con- 
firmed themselves.     For  this  reason  the  light  from  which 
they  see  is  not  the  light  of  heaven,  but  the  light  of  the 
worid,  which  IS  called  natural  light  l/umerq.     In  this  light 
falsities  can  shine  like  truths ;  indeed,  when  they  are  con- 
hrmed  they  can  be  resplendent,  but  not  in  the  light  of 
heaven.     Of  this  sort  those  are  less  intelligent  and  wise 
who  have  confirmed  themselves  much,  and  those  are  more 
intelligent  and  wise  who  have  confirmed  themselves  little 
l^rom  these  things  it  is  manifest  what  spurious  intelligence 
and  wisdom  are.     But  those  are  not  of  this  sort  who  in 
childhood  supposed  what  they  heard  from  their  masters  to 
be  true,  if  in  a  riper  age  when  they  think  from  their  own 
understanding,  they  do  not  remain  in  it,  but  desire  truth 
and  from  desire  seek  it,  and  when  they  find  it  are  interiorly 
affected ;  these,  because  they  are  affected  with  truth  for  the 
sake  of  truth,  see  truth  before  confirming  it.^  This  may  be 
Illustrated  by  an  example.     There  was  a  discussion  amon^ 
spirits,  whence  it  is  that  animals  are  born  into  all  the  know]! 
edge  suited  to  their  natures,  but  not  man ;  and  the  reason 

c  Wisdom  is  to  see  and  perceive  whether  a  thing  be  true  before  it 
IS  conhrmed,  but  not  to  confirm  what  ,s  said  by  others,  n.  ,0,7  474, 
7012.  7680,  7950.  To  see  and  perceive  whether  a  thing  be  true 'before 
It  IS  conhrmed.  ,s  given  only  with  those  who  are  affected  with  truth  for 
the  sake  of  truth,  and  for  the  sake  of  life.  n.  8521.  The  light  of  con' 
firmation  ,s  natural  light  and  not  spiritual,  and  it  is  sensual  light,  which 
IS  given  also  with  the  wicked,  n.  87S0.  AH  things,  even  falsiti;.  may 
be  conhrmed  so  as  to  appear  as  truths,  n.  2477,  2490,  5033,  6865,  8521. 


234 


HEAVEN  AND  HELL 


was  said  to  be  that  animals  are  in  the  order  of  their  life, 
but  not  man,  who  must  therefore  be  led  into  order  by 
what  he  learns  of  internal  and  external  things.  But  if  man 
were  born  into  the  order  of  his  life,  which  is  to  love  God 
above  all  things  and  his  neighbor  as  himself,  he  would,  be 
born  into  intelligence  and  wisdom,  and  hence  also  into  the 
belief  of  all  truth,  as  his  knowledge  increases.  Good  spirits 
immediately  saw  this  and  perceived  that  it  is  so,  and  this 
only  from  the  light  of  truth  ;  but  spirits  who  had  confirmed 
themselves  in  faith  alone,  and  had  thereby  thrown  aside 
love  and  charity,  could  not  understand  it,  because  the  light 
of  falsity  confirmed  had  obscured  with  them  the  light  of 

truth. 

353.  False  inteUigence  and  wisdom  is  all  that  which  is 
without  acknowledgment  of  the  Divine ;  for  all  those  who 
do  not  acknowledge  the  Divine,  but  nature  instead  of  the 
Divine,  think  from  the  corporeal  sensual  plane,  and  are 
merely  sensual,  however  educated  and  learned  they  are  be- 
lieved to  be  in  the  world  \'^  but  their  learning  does  not  as- 
cend beyond  such  things  as  are  seen  by  the  eyes  in  the 
world,  which  they  hold  in  the  memory  and  look  at  almost 
materially,  though  the  same  sciences  serve  the  truly  intelli- 
gent for  forming  the  understanding.  By  sciences  are  meant 
the  various  kinds  of  experimental  knowledge,  as  physics,  as- 

d  The  sensual  is  the  ultimate  of  the  life  of  man,  adhering  to  and 
inhering  in  his  corporeal,  n.  5077,  5767,  9212,  9216,  9331,  9730.  He 
is  called  a  sensual  man  who  judges  and  concludes  all  things  from  the 
senses  of  the  body,  and  who  believes  nothing  but  what  he  sees  with  his 
eyes  and  touches  with  his  hands,  n.  5094,  7693.  Such  a  man  thinks  in 
outermosts,  and  not  interiorly  in  himself,  n.  5089,  5094,  6564,  7693. 
His  interiors  are  closed,  so  that  he  sees  nothing  of  Divine  truth,  n. 
6564,  6844,  6845.  In  a  word  he  is  in  gross  natural  light  and  so  per- 
ceives nothing  which  is  from  the  light  of  heaven,  n.  6201,  6310,  6564, 
6598,  6612,  6614,  6622,  6624,  6844,  6845.  Therefore  he  is  inwardly 
against  all  those  things  which  are  of  heaven  and  the  church,  n.  6201, 
6310,  6844,  6845,  6948,  6949.  The  learned,  who  have  confirmed  them- 
selves against  the  truths  of  the  church,  are  sensual,  n.  6316.  The  qual- 
ity of  the  sensual  man  described,  n.  10236. 


I 


THE   WISE   AND   THE   SIMPLE   IN  HEAVEN        235 
tronomy,  chemistry,  mechanics,  geometry  anatnmv  „c    1,  , 

sciences,  nor  do  thev  m^^i-^  fk  ""icrs  regard  the 

o«    •  .  •         ,  °  ^"^y  ^^^^e  them  matters  of  thought  or  €^^ 

next  to  the  interior,     Th,/Vu  "'^"'  e^'enors 

«.uc  luienors.      ihat  these  are  rlnc^H    .v   k 

SI  rr.:s  r:  s™  zsyrn"-^  """■"■ 

For  this  reason  th-.  interiors  of  the  human  mind, 

thil  ,  ''/^^'°n.'hey  cannot  see  what  is  true  and  good  since 

IS  m  light.    Still  however  sensnii  rr.««  ^ 

*u  v/**»^vci,  bcnsuai  men  can  reason   cnm^  r^f 

w.ser  than  others.'    The  fire  which  kindles  with  affec In 
the,r  reasonmgs,  is  the  fire  of  the  love  of  self  and  the  wo  ,d 
These  are  they  who  are  m  false  intelligence  and  wiXm 
and  who  are  meant  by  the  Lord  in  Mauhew  :  Sj„!  S 
see  not,  and  hearing  tluv  hear  nnt  «,i,i.       v     7      *        ' 
stand  i^iW    T,    ,.\        •'}  near  not,  neither  do  thev  under- 

ar/hH  /    K^^-        "'^  '"  ^"""'^^  Pl^«=   These  things 

Ze'"U:z  X). "'""""" '""  -"'•  --^  --^^^  -- 

learned  al'lhetdefrL"  7  ""  T"'  "''"^  "^"^  "^  '»"= 
aiicr  meir  aeparture  from  the  world  •  with  =r,t«o  ^c 

d.stmguished  reputation,  and  celebrated  for'  2 

in  the  literary  world,  and  with  somj^o  wirf nTt  ^iZ 

.0.36.    Bu.  .hey  reaso'n  fZ    he  f7ac  es  orr"''  "  ''''  "''  ^^''^' 
6949,  7693.    Sensual  men  ar^  cunntl.?!,      ',''".  ^""^"'  "'  5084,  6948, 

n.  7693,  .0.36.     Such  were  caneT.?ran":t'?"  """^  *""  "'''"'' 
of  knowledge,  n.  ,95^;.  ..^^l  ty;-"'^  -^P-»  of  .he  .ree 


-'"•-■■'•*^'-^'*ffcMriiiltfiiMi(aiMlliO|rt 


236 


HEAVEN  AND  HELL 


brated,  but  still  possessed  unusual  wisdom.     Those  who  in 
heart  denied  the  Divine,  however  they  confessed  Him  with 
the  mouth,  were  become  so  stupid  that  they  could  scarcely 
comprehend  any  civil  truth,  still  less  any  spiritual  truth. 
It  was  perceived,  and  also  seen,  that  the  interiors  of  their 
minds  were  so  closed  as  to  appear  black  —  since  such  things 
in  the  spiritual  world  are  presented  to  the  sight  — and  thus 
that  they  could  not  endure  any  heavenly  light  nor  admit 
any  influx  from  heaven.     That  blackness  in  which  their 
interiors  appeared,  was  greater  and  more  extended  with 
those  who  had  confirmed  themselves  against  the  Divine  by 
their  science  and  their  learning.     Such  in  the  other  life  re- 
ceive with  delight  all  that  is  false,  which  they  imbibe  as  a 
sponge  does  water ;  and  they  repel  all  truth,  as  an  elastic 
bony  substance  repels  what  falls  upon  it.     It  is  said  also 
that  the  interiors  of  those  who  have  confirmed  themselves 
against  the    Divine  and   in  favor  of  nature,  are  ossified; 
their  head  also  appears  callous,  as  of  ivory,   even  to  the 
nose  —  an  indication  that  they  have  no  longer  any  percep- 
tion.    They  who  are  of  this  description  are  immersed  in 
quagmires,  which  appear  like  bogs,  where  they  are  kept 
in  agitation  by  the  fantasies  into  which  their  falsities  are 
turned.     Their  infernal  fire  is  the  lust  of  glory  and  of  a 
name,  from  which  lust  they  inveigh  one  against  another, 
and  from  infernal  ardor  torment  those  there  who  do  not 
worship  them  as  deities ;  and  this  they  do  to  one  another 
by  turns.     Into  such  things  all  the  learning  of  the  world  is 
changed   which    has   not  received    into   itself   light   from 
heaven,  by  the  acknowledgment  of  the  Divine./ 

355.    That  they  are  of  such  nature  in  the  spiritual  world 
when  they  come  into  it  after  death,  may  be  concluded  from 

/  Matters  of  learning  are  of  the  natural  memory,  which  man  has  in 
the  body,  n.  5212,  9922.  Man  carries  with  him  after  death  all  the  nat- 
ural memory,  n.  2475;  from  experience,  n.  2481-86.  But  he  cannot 
bring  any  thing  forth  from  that  memory  as  in  the  world,  for  several 
reasons,  n.  2476,  2477,  2479. 


THE   WISE   AND   THE  SIMPLE   IN   HEAVEN       237 

this  alone,  that  all  things  which  are  in  the  natural  memory 
and  immediately  conjoined  to  the  things  of  bodily  sense  — 
as  are  such  sciences  as  have  been  mentioned  just  above  — 
are  then  quiescent,  and  only  the  rational  things  derived 
from  them  then  serve  for  thought  and  speech.  For  man 
carries  with  him  all  the  natural  memory,  but  the  things  in 
it  are  not  under  his  view  and  do  not  come  into  his  thought, 
as  when  he  lived  in  the  world.  He  can  take  nothing  from 
it  and  bring  forth  into  spiritual  light,  because  the  things  in 
it  are  not  objects  of  that  light.  But  the  rational  or  intel- 
lectual things  which  man  has  acquired  from  the  sciences 
while  he  lived  in  the  body,  agree  with  the  light  of  the  spir- 
itual world ;  consequendy,  as  far  as  the  spirit  of  man  is 
made  rational  by  knowledge  and  science  in  the  world,  so 
far  he  is  rational  after  being  loosed  from  the  body ;  for 
then  man  is  a  spirit,  and  it  is  the  spirit  which  thinks  in  the 
body. 

356.  With  respect  however  to  those  who  by  knowledge 
and  science  have  procured  to  themselves  intelligence  and 
wisdom,  who  are  those  who  have  applied  all  things  to  the 
use  of  life,  and  at  the  same  time  have  acknowledged  the 
Divine,  loved  the  Word,  and  lived  a  spiritual  moral  life 
(of  which  above,  n.  319),  science  has  served  them  as  the 
means  of  becoming  wise,  and  also  of  corroborating  the 
things  which  are  of  faith.  Their  interiors,  of  the  mind, 
have  been  perceived  and  also  seen  as  if  transparent  from 
light,  of  a  shining  white,  flamy,  or  blue  color,  such  as  that 
of  translucent  diamonds,  rubies,  and  sapphires ;  and  this 
according  to  confirmations  in  favor  of  the  Divine  and  of 
Divine  truths,  from  the  sciences.  Such  is  the  appearance 
of  true  intelligence  and  wisdom,  when  presented  to  view 
in  the  spiritual  world ;  it  is  derived  from  the  light  of 
heaven,  which  is  Divine  truth  proceeding  from  the  Lord, 
from  which  is  all  intelligence  and  wisdom  (see  above,  n. 
126-133).  The  planes  of  that  light,  in  which  variegations 
as  of  colors  exist,  are  the  interiors  of  the  mind ;  and  the 


238 


HEAVEN    AND    HELL 


confirmations  of  Divine  truths  by  those  things  which  are 
in  nature,  thus  which  are  in  the  sciences,  produce  those 
variegations.^  For  the  interior  mind  of  man  looks  into 
the  things  of  the  natural  memory,  and  those  things  there 
which  confirm,  it  sublimes  as  it  were  by  the  fire  of  heav- 
enly love,  and  withdraws  them,  and  purifies  them  even  into 
spiritual  ideas.  That  this  is  the  case,  man  does  not  know 
so  long  as  he  lives  in  the  body,  since  there  he  thinks  both 
spiritually  and  naturally,  and  the  things  which  he  then 
thinks  spiritually  he  does  not  perceive,  but  only  those  which 
he  thinks  naturally.  When  however  he  comes  into  the 
spiritual  world,  he  does  not  perceive  what  he  thought  nat- 
urally in  the  world,  but  what  he  thought  spiritually ;  thus 
the  state  is  changed.  From  these  things  it  is  evident  that 
man  by  knowledges  and  sciences  is  made  spiritual,  and  that 
these  are  the  means  of  becoming  wise,  but  only  with  those 
who  in  faith  and  Hfe  have  acknowledged  the  Divine.  They 
are  also  accepted  in  heaven  above  others,  and  are  among 
those  who  are  in  a  central  position  (n.  43),  because  they 
are  in  more  light  than  the  rest.  These  are  the  intelligent 
and  wise  in  heaven,  who  shine  as  with  the  splendor  of  the 
firmament,  and  who  give  light  as  the  stars.  And  the  sim- 
ple are  those  who  have  acknowledged  the  Divine,  loved  the 
Word,  and  lived  a  spiritual  and  moral  life,  while  they  have 
not  like  the  wise  cultivated  their  interiors,  of  the  rational 
mind,  by  knowledges  and  sciences.  The  human  mind  is 
as  ground,  which  is  such  as  it  is  made  by  cultivation. 

g  Most  beautiful  colors  are  seen  in  heaven,  n.  1053,  1624.  Colors  in 
heaven  are  from  the  light  there  and  are  its  modifications  or  variega- 
tions, n.  1042,  1043,  1053,  1624,  3993,  4530,  4742,  4922.  Thus  they 
are  the  appearances  of  truth  from  good,  and  signify  such  things  as  are 
of  intelligence  and  wisdom,  n.  4530,  4677,  4922,  9466. 


liTIMilWiiffllill"-''*''''*^-''''^^ 


mi 


THE    WISE    AND    THE    SIMPLE    IN    HEAVEN  239 

Extracts  from  tmk  Arcana  Ccelestia  concerning  KN^»wLErx;Hs. 

Man  ought  to  be  imbued  with  sciences  and  knowledges,  since  by 
them  he  learns  to  think,  afterward  to  understand  what  is  true  and  good, 
and  a  length  to  be  wise,  n.  129,  1450,  .451,  1453,  1548.  .802.  Out- 
ward knowledges  are  the  Hrst  things  on  which  is  built  and  founded  the 
hfe  of  man,  evil,  moral,  and  spiritual,  and  they  are  learned  for  the 
sake  of  use  as  an  end,  n.  1489.  3310.  Inward  knowledges  open  the 
way  to  the  mner  man,  and  afterward  conjoin  that  man  with  the  outer 
accordmg  to  uses  n.  ,563.  16,6.  The  rational  faculty  is  born  bv  out- 
ward and  mward  knowledges,  n.  ,895,  1900,  3086.  Vet  not  l,y  knowl- 
edges^themselves,  but  by  the  affection  of  the  uses  derived  from  them, 

There  are  outward  knowledges  which  admit  Divine  truths,  and  others 

sTroved     n"!  t""  ^''"'  "  ^''^'     ^"^^'^  ^-o.X.^^^s  are  to  be  de- 
wh    HK        /^  ^'    'T'    '^^^'    *58i-     Empty  knowledges  are   those 

and  which  withdraw   from  love  to  God  and  love  toward  the   neigh- 
bor, because  such    knowledges  close  the   inner  man,   insomuch   that 
man  afterward  cannot  receive  any  thing  from  heaven,  n.  ,563,  ,600 
Outward  knowledges  are  the  means  of  becoming  wise  and  the  means 
of  becoming  insane,  and  by  them  the  inner  man  is  either  opened  or 

S  ;922  '  '''""'^  "  ''''^"'  ''''•'''"'  "^  destroyed,  n.  4156, 
The  inner  man  is  opened  and  successively  perfected  by  knowledges 
If  man  has  good  use  for  an  end,  especially  use  which  respects  eternal 
life,  n.  3086.  In  this  case  the  knowledges  in  the  natural  man  are  met 
by  spiritual  and  heavenly  things  from  the  spiritual  man,  which  adopt 
such  of  them  as  are  suitable,  n.  ,495.  The  uses  of  heavenly  life  are 
then  extracted,  purihed,  and  elevated,  from  the  knowledges  in  the  nat- 
ural man,  l^y  the  inner  man  from  the  Lord,  n.  1895,  1896,  1900.  1901 
1902,  5871  5874,  5901.  And  incongruous  and  opposing  knowledges 
are  rejected  to  the  sides  and  exterminated,  n.  5871.  5886,  5889 

The  sight  of  the  inner  man  calls  forth  from  the  knowledges  of  the 
outer  man  no  other  things  than  what  accord  with  its  love,  n.  9^94  Un- 
der the  sight  of  the  inner  man,  what  is  of  the  love  is  in  the'  midst 
and  in  brightness,  but  what  is  not  of  the  love  is  at  the  sides  and  in  ob- 
scurity n.  6068,  6084.  Suitable  knowledges  are  successively  implanted 
m  his  loves  and  as  it  were  dwell  in  them,  n.  6325.  Man  would  be  bom 
into  mtelhgence  if  he  were  born  into  love  toward  the  neighbor,  but 
because  he  is  born  into  the  loves  of  self  and  of  the  world,  he  is  bom 
mto  total  Ignorance,  n.  6323,  6325.     Knowledge,  intelligence,  and  wis- 


240 


HEAVEN    AND    HELL 


dom,  are  the  sons  of  love  to  God,  and  of  love  toward  the  neighbor  n 
1226,  2049,  21 16.  * 

It  is  one  thing  to  be  wise,  another  thing  to  understand,  another  to 
know,  and  another  to  do,  but  still  with  those  who  are  in  spiritual  life 
they  follow  in  order,  and  are  together  in  doing  or  in  deeds,  n.  10331. 
Also  It  IS  one  thing  to  know,  another  to  acknowledge,  and  another  -to 
have  faith,  n.  896. 

Knowledges  which  are  of  the  outer  or  natural  man,  are  in  the  light 
of  the  world,  but  truths  which  have  been  made  truths  of  faith  and  of 
love,  and  have  thus  gained  life,  are  in  the  light  of  heaven,  n.  5212 
The  truths  which  have  gained  spiritual  life,  are  comprehended  by  nat- 
ural Ideas,  n.  5510.     Spiritual  influx  is  from  the  inner  or  spiritual  man 
into  the  knowledges  which  are  m  the  outer  or  natural  man,  n.  1940 
8005.     Outward   knowledges  are  the  receptacles  and  as  it  were  the 
vessels  of  the  truth  and  good  which  are  of  the  inner  man,  n   1469 
1496,  3068,  5489.  6004,  6023,  6052,  6071,  6077,  7770,  9922.     Outward 
knowledges  are  as  it  were  mirrors  in  which  the  truths  and  goods  of  the 
mner  man  appear  as  in  an  image,  n.  5201.     They  are  there  together  as 
in  their  ultimate,  n.  5373,  5874,  5886,  5901,  6004,  6023,  6052,  6071. 
^    Influx  IS  spiritual  and  not  physical,  that  is,  there  is  influx  from  the 
mner  man  into  the  outer,  thus  into  the  knowledges  of  the  latter,  but 
not  from  the  outer  into  the  inner,  thus  not  from  the  knowledges  of  the 
former  into  the  truths  of  faith,  n.  3219,  51 19,  5259,  5427,  5428,  5478, 
6322,  91 10.     From  the  truths  of  doctrine  of  the  Church,  which  are 
from  the  Word,  a  beginning  is  to  be  taken,  and  those  truths  are  first  to 
be  acknowledged,  and  afterward  it  is  allowable  to  consult  knowledges 
n.  6047.     Thus  it  is  allowable  for  those  who  are  in  the  affirmative  con- 
cerning the  truths  of  faith  to  confirm  them  intellectually  by  knowl- 
edges, but  not  for  those  who  are  in  the  negative,  n.  2568,  2588,  4760, 
6047.     He  who  does  not  believe  Divine  truths  unless  he  be  persuaded 
by  outward  knowledges,  never  believes,  n.  2094,  2832.     To  enter  into 
the  truths  of  faith  from  outward  knowledge  is  contrary  to  order,  n. 
10236.     They  who  do  so  become  infatuated  as  to  those  things  which 
are  of  heaven  and  the  Church,  n.  128,  129,  130.     They  fall  into  the 
falses  of  evil,  n.  232,  233,  6047.     And  in  the  other  life,  when  they  think 
on  spiritual  subjects,  they  become  as  it  were  drunken,  n.  1072.     What 
their  quality  further  is,  n.  196.     Examples  illustrating  that  things  spir- 
itual cannot  be  comprehended,  if  entered  into  through  outward  knowl- 
edges,  n.  233,  2094,  2196,  2203,  2209.     Many  of  the  learned  are  more 
insane  in  spiritual  things  than  the  simple,  by  reason  that  they  are  in  the 
negative,  which  they  confirm  by  outward  knowledges  which  they  have 
continually  and  in  abundance  before  their  sight,  n.  4760,  8629. 

They  who  reason  from  outward  knowledges  against'  the  truths  of 


THE   WISE    AND    THE   SIMPLE   IN    HEAVEN        24I 

faith,  reason  acutely,  because  from  the  fallacies  of  the  senses,  which 
are  engaging  and  persuasive,  since  it  is  with  difficulty  that  thev  can  he 
dispersed,  n.  5700.  What  and  of  what  quality  the  fallacies  of  the 
senses  are,  n.  5084,  5094.  6400,  6948.  They  who  understand  nothing 
of  truth,  and  likewise  they  who  are  in  evil,  can  reason  about  the  truths 
and  goods  of  faith,  and  yet  not  understand  them,  n.  4214.  Merely  to 
confirm  a  dogma  is  not  the  part  of  an  intelligent  person,  but  to  see 
whether  it  be  true  or  not,  before  it  is  confirmed,  n.  4741,  6047 

Sciences  are  of  no  avail  after  death,  but  what  man  has  imbibed  by 
them  in  his  understanding  and  life,  n.  2480.  Still  all  scientific  knowl- 
edge remains  after  death,  but  quiescent,  n.  2476-79,  2481-86 

The  same  outward  knowledges  with  the  evil  are  falsities  because  ap- 
plied to  evils,  and  with  the  good  are  truths  because  applied  to  good   n 
6917.     Scientific  truths  with  the  evil  are  not  truths,  howsoever  they 
appear-as  truths  when  they  are  spoken,  because  inwardly  in  them  there 
IS  evil,  n.  1033 1. 

An  example  of  the  desire  of  knowing  which  spirits  have,  n.  1974 
With  angels  there  is  an  immense  desire  of  knowing  and  of  growing 
wise,  since  learning,  intelligence,  and  wisdom  are  spiritual  food,  n  31 14 
4459,  4792,  4976,  5147,  5293.  5340,  5342,  54IO,  5426,  5576,  5582,  5588,' 
5655^  6277,  8562,  9003.  The  learning  of  the  ancients  was  that  of  cor- 
respondences and  representations,  by  which  they  introduced  themselves 
into  the  knowledge  of  spiritual  things,  but  that  learning  at  this  day  is 
wholly  lost,  n.  4749,  4844,  4964,  4965. 

Spiritual  truths  cannot  be  comprehended,  unless  the  following  uni- 
versals  be  known.     L   That  all  things  in  the  universe  have  reference  to 
good  and  truth,  and  to  the  conjunction  of  both,  that  they  may  be  some- 
thing, thus  to  love  and  faith  and  their  conjunction.     II.   That  with  man 
there  is  understanding  and  will,  and  that  the  understanding  is  the  re- 
ceptacle  of  truth  and  the  will  of  good;   and  that  all  things  have  refer- 
ence to  those  two  with  man,  and  to  their  conjunction,  as  all  things  have 
relerence  to  truth  and  good,  and  their  conjunction.     III.   That  there  is 
an  inner  man  and  an  outer,  and  that  they  are  distinct  from  each  other 
as  heaven  and  the  world,  and  yet  that  they  ought  to  make  one.  that 
man  may  be   truly  man.      IV.    That   the   light  of  heaven   is  that  in 
which  the  inner  man  is,  and  the  light  of  the  world  that  in  which  the 
outer  IS,  and  that  the  light  of  heaven  is  Divine  truth  itself,  from  which 
is  all  intelligence.     V.   That  there  is  a  correspondence  between  the 
things  which  are  in  the  inner  man  and  those  which  are  in  the  outer 
and  that  hence  they  appear  in  all  cases  under  another  aspect,  insomuch 
that  they  are  not  discerned  except  by  the  knowledge  of  correspond- 
ences.     Unless  these  and  other  things  be  known,  no  ideas  can  be  con- 


242 


HEAVEN    AND    HELL 


ceived  and  formed  of  spiritual  and  heavenly  truths  except  such  as  are 
incongruous,  and  thus  the  outward  and  inward  knowledges  of  the  nat- 
ural man,  without  those  universals,  can  be  little  serviceable  to  the  ra- 
tional man  for  understanding  and  increase.  Hence  it  is  evident  how 
necessary  knowledges  are. 


THE  RICH  AND  THE  POOR  IN  HEAVEN. 

357.  There  are  various  opinions  as  to  reception  into 
heaven.  Some  suppose  that  the  poor  are  received,  and  not 
the  rich ;  some  that  the  rich  and  the  poor  are  received 
alike ;  some  that  the  rich  cannot  be  received  unless  they 
give  up  their  wealth  and  become  as  the  poor ;  each  opin- 
ion being  confirmed  from  the  Word.  But  those  who  make 
a  distinction  between  the  rich  and  the  poor  as  to  heaven, 
do  not  understand  the  Word.  The  Word  in  its  interiors  is 
spiritual,  but  in  the  letter  natural ;  they  therefore  who  take 
the  Word  only  according  to  the  literal  sense,  and  not  ac- 
cording to  any  spiritual  sense,  err  in  many  things,  especially 
in  regard  to  the  rich  and  the  poor ;  as  that  it  is  as  difficult 
for  the  rich  to  enter  into  heaven  as  for  a  camel  to  pass 
through  the  eye  of  a  needle  ;  and  that  it  is  easy  for  the 
poor  because  they  are  poor,  since  it  is  said,  Blessed  are  the 
poor^  for  theirs  is  the  kingdom  of  heaven  (Luke  vi.  20,  21 ). 
But  those  who  know  anything  of  the  spiritual  sense  of  the 
Word,  think  otherwise ;  they  know  that  heaven  is  for  all 
who  live  the  life  of  faith  and  love,  whether  they  be  rich  or 
poor.  But  who  are  meant  by  the  rich  in  the  Word,  and 
who  by  the  poor,  will  be  told  in  what  follows.  From  much 
converse  and  life  with  angels,  it  has  been  given  me  to  know 
certainly  that  the  rich  come  as  easily  into  heaven  as  the 
poor,  and  that  man  is  not  excluded  from  heaven  because 
he  lives  in  abundance,  nor  received  into  heaven  because  he 
is  in  poverty.  There  are  there  both  the  rich  and  the  poor, 
and  many  of  the  rich  in  greater  glory  and  happiness  than 
the  poor. 


THE   RICH    AND    THE    POOR    IN    HEAVEN  243 

35S.    It  should  be  remarked  in  advance  that  a  m^n  r... 
acquire  nches  and  accumulate  wealth  so  L       opp^n^^^^^^^^ 
IS  given,  provided  it  be  not  done  with  craft  and  S  Z 
he  may  eat  and  drink  delicately,  provided  he  does  not  ^hce 
his  hfe  therem ;  that  he  may  dwell  in  magnificence  acc^d 
ing  to  h.  condition,   may  converse  A  others  in  thet 

f^roT't  r^"  iH  ''"r  f  ^™"^^"^^"^'  ^^^^  about  the : 

fairs  of  the  world  and  that  he  has  no  need  to  walk  as  a 
devotee  with  a  sad  and  sorrowful  face  and  drooping  head 

f  word  he'  P^^^.^^^^P^  -  ^-  -  affection  leads  llm.  In 
a  word,  he  may  live  outwardly  quite  like  a  man  of  the 
world  ;  and  these  things  do  not  hinder  a  man's  coniin.  ,1' 

abTurOoT  H    ''^^  """'^^  '"  ^™-^^^^  ^^^  thinks  p  oVeHy 

?orl?f;rc^^  ^^"^  his  neighbor! 

his  love  and  t r  "T""  '^^  ^^""^^^  ^^^'  ^^  ^^^^  as 

driie  their  lit      '"'  '"'  '""  "^^  ^"  ^^^  ^^^-^^^  acts 
aerive  their  life ;  since  to  act  is  to  will,  and  to  soeak  is  to 

think,  as  every  one  acts  from  will  and  sneak.  TrZ7^^     T 
By  what  is  said  in  the  Word,  .^.^l^^:^^ I'l^^^ 
cording  to  his  deeds  and  that  he  will  be  rewarded  accord 
ing  to  his  works,  is  meant  therefore  that  he  will  be  TuXed 

ththT  H     Tf^^  ^^  '^^  ^^^"^^^  -^^  affection^:' 
which  are  his  deeds,  or  which  are  in  his  deeds ;  for  deeTs 

are  altogether  such  as  are  the  thought  and  affect  on  and  Ire 

of  no  account  without  them. «  Hence  it  is  evident  that  'he 

and  thI/L"  ban  ?"""'  "'^  "  ^'^  ""^^^^  ^^^^  ^^  ^'-"  he  judged 

;i  BM^  a:;::rr r:::::^:^ d^t ^-'  ^^^  - 

the  outer  form  but  in  the  LIT  ""'  "''^"'  ^^^^^  ^"-i  works  in 

acne  a,so  c^i^i^Xz^zi!^.::^:^  "'^°-"^"™  - 

■nner  forn,  only  by  the  good,  n.  3934X3      Work    T: TL  '"h"^ 
the,r«,.and  exUtere^M  their  S  fro"  thein  '"iotofi  v'k 

are  of  his  thought  and  will,  inasmuch  as  they  hetc    ^  ol,      I 
fore  such  as  the  interiors  are,  such  are  the  worlds  n   ,0/.!  " 

thus  snrh  a«:  th.^  \r^i^^\  ■  WOrkS,  n.  3934,  89I  I,  lO^J^I  ; 

10331,  10332.     Thus  works  contain  love  and  fai.h  and  are  those  hTel 


244 


HEAVEN    AND    HELL 


^uter  part  of  man  does  not  do  anything,  but  his  inner  part, 
from  which  the  outer  is  derived.     For  illustration  :  if  any 
one  acts  sincerely  and  does  not  defraud  another,  merely 
because  he  fears  the  laws,  the  loss  of  reputation  and  there- 
by of  honor  or  gain,  and  if  that  fear  did  not  restrain  would 
defraud  another  as  much   as  he  could,  his  thought  and 
will  are  fraud,  though  his  deeds  outwardly  appear  sincere  ; 
and  such  a  person,  because  he  is  inwardly  insincere  and 
fraudulent,  has  hell  in  himself.     But  he  who  acts  sincerely 
and  does  not  defraud  another  because  it  is  against  God 
and  against  his  neighbor,  would  not  wish  to  defraud  another 
if  he  could ;  his  thought  and  will  are  conscience ;  he  has 
heaven  in  himself.     Their  deeds  in  outward  form  appear 
alike,  but  inwardly  they  are  altogether  unlike. 

3^9.  Since  a  man  can  live  outwardly  as  others,  can  grow 
rich^  keep  a  plentiful  table,  dwell  in  an  elegant  house,  wear 
fine 'clothing,  according  to  his  condition  and  function,  can 
enjoy  delights  and  gratifications,  and  engage  in  worldly 
affairs  for  the  sake  of  offices  and  business,  and  for  the  life 
both  of  the  mind  and  body,  provided  he  inwardly  acknowl- 
edges the  Divine  and  wishes  well  to  his  neighbor,  it  is  evi- 
dent that  it  is  not  so  difficult  as  many  believe  to  enter  the 

way  of  heaven.     The  only  difficultx,is_„ to be  able  to  resist 

the  love  of  self  an^d^the  world,  and  to  prevent  their  becom- 
ing predominant;  for  from  this  predominance  come  alj 
evils.^    That  it  is  not  so  difficult  as  is  believed,  is  meant  by 

feet,  n.  10331.  Wherefore  to  be  judged  and  recompensed  according  to 
deeds  and  works,  is  according  to  love  and  faith,  n.  3147.  3934,  ^3073, 
891 1  1 033 1,  10332.  Works,  so  far  as  they  respect  self  and  the  world, 
dre  not  good,  but  only  so  far  as  they  respect  the  Lord  and  the  neigh- 

bor,  n.  3147*  , ,  o 

b    All  evils  are  from  the  love  of  self  and  of  the  world,  n.  1307,  1308, 

1321,  1594,  1691,  3413,  7255,  7376,  7488.  7490,  8318,  9335.  9348, 
10038  10742.  These  are  contempt  of  others,  enmities,  hatred,  re- 
venge.' cruelty,  deceit,  n.  6667,  7370-74,  9348.  10038,  10742.  Man  is 
born  into  these  loves,  thus  in  them  are  his  hereditary  evils,  n.  694, 
4317,  5660. 


THE  RICH  AND  THE  POOR  IN  HEAVEN     245 

these  words  of  the  Lord:  Learn  of  Me,  for  I  am  meek 
and  lowly  of  heart,  and  ye  shall  find  rest  to  your  souls  • 
Jor  My  yoke  is  easy  and  My  burden  is  light  (iMatt.  xi  29 
30).  That  the  yoke  of  the  Lord  is  easy  and  His  burden 
light,  IS  because  as  far  as  man  resists  the  evils  sprinixin- 
from  the  love  of  self  and  the  world,  he  is  led  by  the  Lord 
and  not  by  himself;  and  because  the  Lord  then  resists 
those  evils  m  man  and  removes  them. 

360.    I  have  spoken  with   some  after  death  who,  while 
they  lived   in  the  world,  renounced  the  world  and  gave 
themselves  up  to  a  life  almost  solitary,  in  order  that  by  an 
abstraction  of  the  thoughts  from  worldly  things,  they  might 
be  at  leisure    for   pious  meditations,  believing  that  they 
should  thus  enter  the  way  of  heaven.     But  these  in  the 
other  hfe  are  of  a  sad  disposition  ;  they  despise  others  who 
are  not  like  themselves,  they  are  indignant  that  they  do  not 
attain  greater  happiness  than  others,  believing  that  they 
have  merited  it/  they  do  not  care  for  others,  and  turn  away 
from  offices  of  charity,  by  which  there  is  conjunction  with 
heaven.     They  desire  heaven  more  than  others,  but  when 
they  are  taken  up  among  angels,  they  induce  anxieties,  which 
disturb  the  angels'  happiness.    On  this  account  thev  are  sep- 
arated, and  being  separated  they  betake  themselves  into 
desert  places,  where  they  lead  a  life  similar  to  that  they 
lived  in  the  world.     Man  cannot  be  formed  for  heaven  but 
by  means  of  the  world  :  there  are  the  ultimate  effects  in 
which  the  affection  of  every  one  must  be  terminated ;  and 
this  affection,  unless  it  puts  itself  forth  or  flows  out  into 
acts,  which  is  done  in  the  society  of  many,  is  suffocated  at 
length  to  such  a  degree  that  man  no  longer  regards  his 
neighbor,  but  himself  alone.     From  this  it  is  evident  that  a 
hfe  of  charity  toward  the  neighbor,  which  is  to  do  what  is 
just  and  right  in  every  work  and  in  every  function,  leads  to 
heaven,  but  not  a  life  of  piety  without  charity  f   conse- 

^    Charity  to  the  neighbor  is  to  do  what  is  good,  just,  and  right,  in 
every  work  and  every  en.ployment,  n.  8120-22.     Hence  charity  to  the 


246 


HEAVEN    AND    HELL 


quently,  that  the  exercises  of  charity  and  the  increase  of 
that  life  thereby,  can  be  given  so  far  as  man  is  in  the  em- 
ployments of  Ufe,  and  cannot  be  given  so  far  as  he  removes 
himself  from  them.  On  this  subject  I  shall  speak  now  from 
experience.  Many  of  those  who  in  the  world  were  em- 
ployed in  trade  and  commerce  and  became  rich  by  these 
employments,  are  in  heaven  ;  but  fewer  of  those  who  have  1 
been  in  stations  of  honor  and  become  rich  by  their  offices.  | 
The  reason  is  that  the  latter,  by  the  gains  and  honors  re- 
ceived by  them  on  account  of  their  dispensing  justice  and 
equity  and  lucrative  and  honorable  posts,  were  induced  to 
love  themselves  and  the  world,  and  thereby  to  remove  their 
thoughts  and  affections  from  heaven  and  turn  them  to  them- 
selves ;  for  as  far  as  a  man  loves  himself  and  the  world  and 
regards  himself  and  the  world  in  everything,  so  far  he 
alienates  himself  from  the  Divine  and  removes  himself 
from  heaven. 

361.  The  lot  of  the  rich  in  heaven  is  such  that  they  ex- 
cel the  rest  in  opulence,  some  of  them  dwelling  in  palaces, 
within  which  all  things  shine  as  from  gold  and  silver.  They 
have  an  abundance  of  all  things  for  the  uses  of  life,  yet  do 
not  set  their  heart  at  all  on  these  things,  but  on  uses.  The 
uses  they  view  clearly  and  as  in  light,  but  the  gold  and  sil- 
ver obscurely  and  as  in  shade  in  comparison.  The  reason 
ij_ that  in  theworld  the^loved  uses,  and  gold  and_silyer 
only  as  means  and  instruments.  Uses  themselves  shine 
thus  in  heaven,  the  good  of  use  as  gold,  and  the  truth  of 
use  as  silver.^   Such  therefore  as  their  uses  in  the  world 

neighbor  extends  itself  to  all  things  which  a  man  thinks,  wills,  and  does, 
n.  8124.  A  life  of  piety  without  a  life  of  charity  is  of  no  avail,  but 
with  it  is  profitable  for  all  things,  n.  8252,  8253. 

d  Every  good  has  its  delight  from  use  and  according  to  use,  n.  3049, 
4984,  7038;  and  also  its  quality;  whence  such  as  the  use  is,  such  is  the 
goad*  n.  3049.  All  the  happiness  and  delight  of  life  is  from  uses, 
n.  997.  In  general,  life  is  a  hfe  of  uses,  n.  1964.  Angelic  life  con. 
sists  in  the  goods  of  love  and  charity,  thus  in  performing  uses,  n.  454. 
The  Lord,  and  hence  angels,  regard  only  the  ends  man  has  in  view. 


THE   RICH   AND   THE    POOR    m   HEAVEN  247 

pg^JH£hJLIheir  opulence,  and  such  their  dehVht  .nH 
happiness.     Good  usm  -xr^  <x,^ : ^ii£!L££MnLing 

abundance  for  the  sake  of  his  llS^^^^'^fJZ  '" 
whom  a  rich  „,an  can  in  many  way7benefit  ^1^?  ' 
'""^T'  ^"d  because  thus  h'  rl^^^^Z^T  " 
anjndolent  life,  which  i.  h,„tfui  'Z^^^T^^^^'^^^^ 

fanrSiTirave  in  them  IhTnivine  thatT  <=n  f  ^       '  "^ 

looks  to  the  Divine  and  to  heZ '  and     nds  ifth"  T 

good,  and  in  wealth  only  subservient'  good  "  *''"  '" 

362.    But  contrary  is  the  lot  of  the  rich  who  hav^  n„. 

th  'tv  '"  l'\'''""^'  ^"-^  "^^^^  «i-ted  from  therm,nd 
he  things  wh,ch  are  of  heaven  and  the  church  tLv  re 
in  hell,  where  are  filth,  misery,  and  want.  Into  such  thinT 
nches  are  changed  which  are  loved  as  an  eld  nor  Inf 
riches,  but  also  their  uses  themselves,  which  are  'either  S 
they  may  live  as  they  like  and  indulge  in  pleasurer  nH 
may  give  the  rein  more  amply  and  mo're  freely  to  nLtv 
o      hat  they  may  rise  above  others  whom  they  dS' 

Uu  r  "tr  '"k  '"''  "^^^'  '^'^^^"^'^  *ey  have  nothing  1 

a  ,1-tl,        '  '"'  °"'^  ""^^^  '^  earthly,  become  tZ^or 
a  spiritual  purpose  m  riches  and  their  uses  is  like  I  J  J 
the  body,  ai^nrihe  light  of  heavenln  '"- 

They  also  become  putrid'as  a  Ld^  with  ut  TS  "and"'' 
moist  ground  without  the  light  of  h'e av  „     VhSe le  1': 

Z  "Fvrrv'ma^'-r'  ^^  ""'''--^  ^^olZ^T' 
Zbi    bvery  man  s  ruling  affection  or  love  remiins  with 
him  after  death,  nor  is  it  extirpated  to  etemiriceTh 
sp.nt  of  man  is  altogether  as  his  love  is  a^J  whl^ 
arcanum,  the  body  of  every  spirit  and  IJeris 'th^out^a^d 

'^^^^i^Sk^^T^fTses   n  ^c     fll'  ^^^'    7^  ^'^^^^m  of  the  Lord 
the  Lord's  to  perfTrm  use    1'  yf^   "illl'-^'  ^°^^'  r^''    ^«  -- 

the  quality  of  the  uses  whi  h  the;  perfol   n     '  "^^  '^^^^^'"^  *^ 
n.  7038.  ^  perform,  n.  4054,  4)815;   illustrated, 


248 


HEAVEN  AND  HELL 


form  of  his  love,  altogether  corresponding  to  the  inward 
form,  which  is  of  his  mind  and  disposition.  Hence  it  is 
that  spirits  are  known  as  to  their  quality  from  their  face, 
gestures,  and  speech ;  and  man,  also,  in  the  world,  would 
be  known  as  to  his  spirit  if  he  had  not  learned  to  counter- 
feit in  his  face,  gesture,  and  speech  things  not  his  own. 
From  this  it  may  be  manifest  that  man  remains  to  eternity 
such  as  his  ruling  affection  or  love  is.  It  has  been  given 
me  to  speak  with  some  who  lived  seventeen  centuries  ago, 
and  whose  lives  are  well  known  from  writings  of  that  time, 
and  it  was  found  that  the  same  love  still  rules  them  as  when 
on  earth.  From  this  again  it  may  be  manifest  that  the 
love  of  riches,  and  of  uses  from  riches,  remains  with  every 
one  to  eternity,  and  that  it  is  quite  the  same  as  was  acquired 
in  the  world  ;  yet  with  this  difference,  that  riches  with  those 
whom  they  had  served  for  good  uses,  are  turned  into  de- 
lights according  to  the  uses,  and  that  riches  with  those 
whom  they  had  served  for  evil  uses,  are  turned  into  filth ; 
with  which  also  they  are  then  delighted,  as  in  the  world 
they  were  with  riches  for  the  sake  of  evil  uses.  That  they 
are  then  delighted  with  filth,  is  because  filthy  pleasures  and 
iniquities  which  had  been  to  them  the  uses  from  riches, 
and  also  avarice,  which  is  the  love  of  rich£g  without  use, 
correspond  to  filth  :  spiritual  filth  is  nothing  else. 

364.  The  poor  come  into  heaven  not  on  account  of 
their  poverty,  but  on  acconnt  of  their  life.  The  life  of 
every  one  follows  him,  whether  he  be  rich  or  poor.  There 
is  no  peculiar  me^cy  for  one  more  than  for  the  other ;  ^  he 
is  received  who  has  lived  well,  and  he  is  rejected  who  has 
lived  ill.  Moreover  poverty  seduces  and  draws  man  away 
from  heaven  as  well  as  wealth.  There  are  very  many 
among  the  poor  who  are  not  content  with  their  lot,  who 

*  Immediate  mercy  is  not  given,  but  mediate,  that  is,  to  those  who 
live  according  to  the  commandments  of  the  Lord,  whom  from  mercy 
He  leads  continually  in  the  world,  and  afterward  to  eternity,  n.  8700, 
10659. 


THE   RICH   AND   THE   POOR   IN   HEAVEN  249 

seek  for  many  things  and  believe  riches  to  be  blessings;/ 
and  so  when  they  do  not  receive  them,  they  are  angry  and 
think  ill  of  the  Divine  Providence.  They  also  envy  the 
rich  their  good  things  and  defraud  them  as  well,  when  op- 
portunity is  given,  and  they  also  live  as  much  in  filthy 
pleasures.  But  it  is  otherwise  with  the  poor  who  are  con- 
tent with  their  lot  and  careful  and  diligent  in  their  work, 
who  love  labor  better  than  idleness  and  act  sincerely  and 
faithfully,  and  who  at  the  same  time  live  a  Christian  life.  I 
have  sometimes  spoken  with  those  who  had  been  of  the 
peasantry  and  common  people,  who  while  they  lived  in 
the  world  believed  in  God  and  did  what  was  just  and  right 
in  their  labors.  These  because  they  were  in  affection  for 
knowing  truth,  asked  what  charity  was  and  what  faith  was, 

because  in  the world  they  heard  much  about  faith,  but  in 

^^g-£^^r  life  much  about  charity.  It  was  therefore  said  to 
^hem  thaT  charity  is  all  that  which  is  of  life,  and  faith  all 
that  which  is  of  doctrine  ;  consequently  that  charity  is  to 
will  and  do  what  is  just  and  right  in  every  work,  but  faith 
to  think  justly  and  rightly ;  and  that  faith  and  charity  con- 
join themselves  like  doctrine  and  a  life  according  to  it,  or 
hke  thought  and  will ;  and  that  faith  becomes  charity  when 
what  a  man  thinks  justly  and  rightly,  he  also  wills  and  does, 
and  that  then  they  are  not  two  but  one.  This  they  under- 
stood well  and  rejoiced,  saying  that  they  did  not  compre- 
hend in  the  world  that  believing  was  anything  else  than 
living. 

365.  From  these  things  it  may  be  manifest  that  the  rich 
come  into  heaven  equally  as  the  poor,  and  the  one  as  easily 
as  the  other.  That  it  is  believed  that  the  poor  come  easily 
into  heaven  and  the  rich  with  difficulty,  is  because  the  Word 

/  Dignities  and  riches  are  not  real  blessings,  therefore  they  are  given 
to  the  wicked  as  well  as  to  the  good,  n.  8939,  10775,  '0776.  Real 
blessmg  is  the  reception  of  love  and  of  faith  from  the  Lord,  and  there- 
by conjunction,  for  thence  comes  eternal  happiness,  n.  1420,  1422,  2846, 
3oi7>  3406,  3504,  3514.  3530,  3565,  3584,  4216,  4981,  8939,  10495. 


250 


HEAVEN    AND    HELL 


has   not   been  understood  where  the  rich  and  poor  are 
named.     By  the  rich  in  the  Word,  in  the  spiritual  sense, 
are  meant  those  who  abound  in  the  knowledges  of  good 
and  truth,  thus  who  are  within  the  Church,  where  the  Word 
is  ;  and  by  the  poor,  those  who  are  wanting  in  those  knowl- 
edges, and  yet  desire  them,  thus  who  are  outside  of  the 
Church,  where  the  Word  is  not.     By  the  rich  man  who  was 
clothed  in  purple  and  fine  linen  and  was  cast  into  hell,  is 
meant  the  Jewish  nation,  which  is  called  rich  because  it 
had  the  Word  and  so  abounded  in  knowledges  of  good 
and  truth  ;  by  garments  of  purple  are  signified  knowledges 
of  good,  and  by  garments  of  fine  linen  knowledges  of 
truth.i-    But  by  the  poor  man  who  lay  at  his  gate  and  de- 
sired  to  be  filled  with  the  crumbs  which  fell  from  the  rich 
man's  table,  and  who  was  carried  by  angels  into  heaven, 
are  meant  the  gentiles  who  had  no  knowledges  of  good 
and  truth  and  yet  desired  them  (Luke  xvi.  19,31).     By 
the  rich  who  were  called  to  a  great  supper  and  excused 
themselves,  is  also  meant  the  Jewish  nation,  and  by  the 
poor  introduced  in  their  place,  are  meant  the  gentiles,  who 
were  outside  of  the  Church  (Luke  xiv.  16-24).     By  the 
rich  man  of  whom  the  Lord  says,  //  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  for  a  rich  man  to 
enter  into  the  kingdom  of  God  (Matt.  xix.  24),  are  meant 
the  rich  in  both  senses,  as  well  natural  as  spiritual.     The 
rich  in  the  natural  sense  are  those  who  abound  in  riches 
and  set  their  heart  upon  them ;  but  in  the  spiritual  sense, 
those  who  abound  in  knowledges  and  learning,  which  are 
spiritual  riches,  and  by  them  wish  to  introduce  themselves 
from  their  own  intelligence  into  the  things  of  heaven  and 
the  church.     And  because  this  is  contrary  to  Divine  order, 
it  is  said  that  it  is  easier  for  a  camel  to  pass  through  the 
eye  of  a  needle ;  for  in  the  spiritual  sense  by  a  camel  is 

g    Garments  signify  truths,  thus  knowledges,  n.   1073,  2576    5319 
5954,  9212,  9216,  9952,  10536.     Purple  signifies  celestial  good,  n.  9467! 
Fine  linen  signifies  truth  from  a  celestial  origin,  n.  5319,  9469,  9744 


THE   RICH   AND  THE   POOR   IN    HEAVEN  251 

Signified  the  faculty  of  learning  and  knowing  in  general 

came^andth''^  °';  ""'^^  ^^^^^^^^^  ^^^^^^   Thf    by  a 
camel  and  the  eye  of  a  needle  such  things  are  meant  is  not 

h^oVi;;';  '^'^  ttv^  "  '"-^  ^^-  thaTrnowi^^^^^^^^ 

WnrH      T„  ,  '"'^  ^"^'■^'  sense  of  the 

Word.     In  every  particular  of  the  Word  there  is  a  spiritual 

mght  be  a  conjunction  of  heaven  with  the  world,  or  of 
angels  with  men,  after  immediate  conjunction  ceased  was 
7T'^^:-T''''r'^''^^'  °^--«'  things  Sh'sji^ 

Te^dTth  ;L^:tr  tatrtr'^r"^  '-^^^ '» 

in  th.  c„-  •.  *'  ^^  *^  "'^h  '"  Ae  Word 

Idles  of  tnuh''"  H  """  T"'  ''°'^  ^^°  "'  ■"  'he  knowl- 
edges of  truth  and  good,  and  by  riches  the  knowledges 

hemselves,  which  are  in  fact  spiritual  riches,  may  be  man 

fest  from  various  passages  (as  in  Isaiah  x.  12-14  ■  xxx 

6,  7  ;  xlv.  3  ;  Jer.  xvii.  3  ;  xlviii.  7 ;  1.  36,  37  ■  H   ,,  •'  Dan" 

V.  .-4;  Ezek   xxvi.  ,.  r.;  xxvii.\  to' tLe U/le'ch    x' 

xV  'JT,  ,•  '\^  "r^  "'■  5  ■'  AP°-  -•  '7.  .8 ;  Luke 
XIV.  33,  and  elsewhere)  ;  as  also  that  by  the  poor  in  the 

wo.ki„,  W.H  vj,i:'Zv::x.T: :  zri'T^rt 

enter  mto  the  truths  of  faith  from  outward  knowle^;  I        . 
Divine  order,  n.   10216.    Thev  who  !!        '^"""''-dge  «  contrary  to 

the   things  of  heaven  and   the'  clurch    n  °    I"""  "''"'"='  "  '" 
And  in  the  other  life,  when  thev  thinl     K     ,  ^°'  '^''  "^^^  ^'^^ 

co.e  .  it  were  drunLen"!:  loTaXaff:!^ ^ irtalL^,  t 
Lxamples  to  illustrate  that  ^nJrJf,„i  .u-  ^neir  quality,  n.  196. 

if  entrance  to  the.  ^e  ^^ T  ^Z^^^^^:^^^ 

spiritual  in^inttht  ir:r;ivri.::Lr:a"^  rr  '-- 
r^::^  t"he  ^  i7.^^J:s/Bi^^-"^ 

ar.d  .erwar^.  .  —  '"  — ^ar^^ ^^^^rS 


MiiimyiMiifiitM 


MMIMlllMI 


252 


HEAVEN    AND    HELL 


spiritual  sense  are  signified  those  who  have  not  the  knowl- 
edges of  good  and  of  truth  and  yet  desire  them  (Matt.  xi. 
5  ;  Luke  vi.  20,  21  ;  xiv.  21  ;  Isaiah  xiv.  30 ;  xxix.  19 ;  xli. 
17,  18 ;  Zeph.  iii.  12,  18).  i\ll  these  passages  may  be  seen 
explained  according  to  the  spiritual  sense  in  the  Arcana 
CcELESTiA  (n.  10227). 


MARRIAGES    IN    HEAVEN. 

366.  Since  heaven  is  of  the  human  race  and  angels  are 
therefore  of  both  sexes,  and  since  from  creation  woman  is 
for  man  and  man  for  woman,  thus  the  one  is  the  other's, 
and  since  this  love  is  innate  in  both,  it  follows  that  there 
are  marriages  in  heaven  as  well  as  on  earth.  What  then 
marriages  in  heaven  are,  and  in  what  they  differ  from  mar- 
riages on  earth  and  wherein  they  agree,  shall  now  be  told. 

367.  Marriage  in  heaven  is  the  conjunction  of  two  into 
one  mind.  What  this  conjunction  is  shall  be  first  explained. 
The  mind  consists  of  two  parts,  the  one  of  which  is  called 
the  understanding  and  the  other  the  will.  When  these  two 
parts  make  one,  then  they  are  called  one  mind.  The  hus- 
band then  makes  the  part  which  is  called  the  understand- 
ing, and  the  wife  that  which  is  called  the  will.  When  this 
conjunction,  which  is  of  the  interiors,  comes  lower  down 
into  what  is  of  their  body,  it  is  then  perceived  and  felt  as 
love,  and  this  love  is  marriage  love.  From  which  it  is 
plain  that  marriage  love  has  its  origin  from  the  conjunction 
of  two  into  one  mind.  This  is  called  in  heaven  living  to- 
gether, and  it  is  said  that  they  are  not  two,  but  one,  and  so 
two  consorts  in  heaven  are  not  called  two,  but  one  angel. '^ 

a  It  is  unknown  at  this  day  what  and  whence  marriage  love  is, 
n.  2727.  Marriage  love  is  to  will  what  another  wills,  thus  mutually 
and  reciprocally,  n.  2731.  They  who  are  in  marriage  love  are  together 
in  the  inmosts  of  life,  n.  2732.     It  is  a  union  of  two  minds,  and  so  that 


MARRIAGES    IN    HEAVEN 


253 


368.   That  there  is  also  such  a  conjunction  of  husband 
and  wife  in  the  inmosts,  which  are  of  their  minds,  comes 
from  their  very  creation  ;  for  man  is  born  to  be  intellectual, 
thus  to  think  from  the  understanding,  but  woman  is  born 
to  be  affectional,  thus  to  think  from  the  will ;  which  also  is 
evident  from  the  inclination  or  natural  disposition  of  each, 
as  also  from  their  form.     Yiom  the  disposition,  in  that  man 
acts  from  reason,  but  woman  from  affection.     From   the 
form,  in  that  man  has  a  rougher  and  less  beautiful  face, 
a  deeper  voice,  and  a  harder  body;    but  woman  has  a 
smoother  and  more  beautiful  face,  a  softer  voice,  and  a 
more  tender  body.     There  is  a  like  distinction  between  un- 
derstanding and  will,  or  between  thought  and  affection  ;  so 
also  between  truth  and  good,  and  between  faith  and  love ; 
for  truth  and  faith  are  of  the  understanding,  and  good  and 
love  are  of  the  will.     Hence  it  is  that  in  the  Word  by  a 
youth  and  a  man  in  the  spiritual  sense  is  meant  the  under- 
standing of  truth,  and  by  a  virgin  and  a  woman  affection 
for  good  ;  and  that  the  church,  from  affection  for  good  and 
truth,  is  called  a  woman  and  a  virgin ;  also  that  all  those 
who  are  in  affection  for  good  are  called  virgins  (as  in  Apoc. 
xiv.  4).** 

369.    Every  one,  whether  man  or  woman,  possesses  un- 
derstanding and  will ;  but  with  man  the  understanding  pre- 

from  love  they  are  one,  n.  10168,  10169.  For  the  love  of  minds,  which 
IS  spiritual  love,  is  union,  n.  1594,  2057,  3939,  4018,  5807,  6195,  7o8i- 
86,  7501,  10130. 

f>  Young  men  in  the  Word  signify  the  understanding  of  truth,  or 
one  that  is  intelligent,  n.  7668.  Men  have  a  like  signitication,  n.  158, 
265.  749.  915,  1007,  2517.  3134.  3236,  4823,  9007.  A  woman  signi* 
fies  affection  for  good  and  for  truth,  n.  568,  3160,  6014,  8994:  also 
the  church,  n.  252,  253,  749,  770:  and  wife  also  signifies  the  same, 
n.  252,  253,  409,  749,  770:  with  what  difference,  n.  915,  2517,  3236, 
4510,  4823.  Husband  and  wife  in  the  supreme  sense  are  predicated 
of  the  Lord  and  of  His  conjunction  with  heaven  and  the  church, 
n.  7022.  A  virgin  signifies  affection  for  good,  n.  3067,  31 10,  3179, 
3189,  6729,  6742;  and  also  the  church,  n.  2362,  ?o8i,  ^q6^'  a6^8* 
6729.  6775,  6788.  ^v  J.  4  J  , 


■54 


HEAVEN  AND  HELL 


MARRIAGES  IN  HEAVEN 


255 


dominates,  and  with  woman  the  will  predominates,  and  the 
person  is  according  to  that  which  predominates.  In  mar- 
riages in  heaven,  however,  there  is  not  any  predominance ; 
for  the  will  of  the  wife  is  also  that  of  the  husband,  and  the 
understanding  of  the  husband  is  also  that  of  the  wife,  since 
one  loves  to  will  and  to  think  as  the  other,  thus  mutually 
and  reciprocally  ;  hence  their  conjunction  into  one.  This 
conjunction  is  actual  conjunction,  for  the  will  of  the  wife 
enters  into  the  understanding  of  the  husband,  and  the  un- 
derstanding of  the  husband  into  the  will  of  the  wife,  and 
this  especially  when  they  look  into  each  other's  faces ;  for, 
as  has  been  often  said  above,  there  is  a  communication  of 
thoughts  and  affections  in  the  heavens,  especially  with  hus- 
band and  wife,  because  they  love  each  other.  From  these 
things  it  may  be  manifest  what  is  the  conjunction  of  minds 
which  makes  marriage  and  produces  marriage  love  in 
heaven,  namely,  that  one  wishes  all  his  own  to  be  the  oth- 
er's, and  this  reciprocally. 

370.  It  has  been  said  to  me  by  angels  that  as  far  as  two 
consorts  are  in  such  conjunction,  so  far  they  are  in  mar- 
riage love,  and  at  the  same  time  so  far  in  intelligence,  wis- 
dom, and  happiness,  because  Divine  good  and  Divine  truth, 
from  which  is  all  intelligence,  wisdom,  and  happiness,  flow 
primarily  into  marriage  love ;  consequently  marriage  love 
is  the  very  plane  into  which  the  Divine  flows,  because  it  is 
at  the  same  time  the  marriage  of  truth  and  good ;  for  as  it 
is  the  conjunction  of  the  understanding  and  will,  so  like- 
wise it  is  the  conjunction  of  truth  and  good,  since  the  un- 
derstanding receives  Divine  truth  and  is  also  formed  from 
truths,  and  the  will  receives  Divine  good  and  is  also  formed 
from  goods.  For  what  a  man  wills,  this  is  good  to  him, 
and  what  he  understands,  this  is  truth  to  him ;  hence  it  is 
that  it  is  the  same,  whether  you  say  the  conjunction  of  un- 
derstanding and  will,  or  the  conjunction  of  truth  and  good. 
The  conjunction  of  truth  and  good  makes  an  angel,  and 
also  his  intelligence,  wisdom,  and  happiness ;  for  the  qual- 


ity  of  an  angel  is  according  as  good  with  him  is  conjoined 
to  truth,  and  truth  to  good ;  or  what  is  the  same,  accord- 
ing as  love  with  him  is  conjoined  to  faith,  and  faith  con- 
joined to  love. 

371.   That  the  Divine  proceeding  from  the  Lord  flows 
primarily  into  marriage  love,  is  because  marriage  love  de- 
scends from  the  conjunction  of  good  and  truth  ;  for,  as  was 
said  above,  whether  you  say  the  conjunction  of  understand- 
ing and  will,  or  the  conjunction  of  good  and  truth,  it  is  the 
same  thing.     The  conjunction  of  good  and  truth  derives 
its  origin  from  the  Lord's  Divine  love  toward  all  who  are 
in  heaven  and  on  earth.     From  the  Divine  love  proceeds 
Divine  good,  and  Divine  good  is  received  by  angels  and 
men  in  Divine  truths ;  the  only  receptacle  of  good  is  truth. 
Nothing  therefore  can  be  received  from  the  Lord  and  from 
heaven  by  any  one  who  is  not  in  truths ;  as  far,  therefore, 
as  truths  with  man  are  conjoined  to  good,  so  far  man  is 
conjoined  to  the  Lord  and  to  heaven.     From  this  then  is 
the  very  origin  of  marriage  love,  and  for  this  reason  that 
love  is  the  very  plane  into  which  the  Divine  flows.     Hence 
it  is  that  the  conjunction  of  good  and  truth  in  heaven  is 
called  the  heavenly  marriage,  and  that  heaven  in  the  Word 
is  compared  to  a  marriage,  and  is  also  called  a  marriage ; 
and  that  the  Lord  is  called  the  bridegroom  and  husband^ 
and  heaven  together  with  the  church,  the  bride  and  wife.  ^  ' 

c  True  marriage  love  derives  its  origin,  cause,  and  essence  from  the 
marriage  of  good  and  truth;  thus  it  is  from  heaven,  n.  2728,  2729.  An- 
gehc  spirits,  who  have  a  perception  whether  there  be  anything  of  mar- 
riage  from  the  idea  of  the  conjunction  of  good  and  truth,  n.  10756. 
The  marriage  love  is  altogether  as  the  conjunction  of  good  and  truth, 
11^1094,  2173,  2429,  2508,  3101,  3102,  3155,  3179,  3180,  4358,  5807.' 
5835,  9206,  9495,  9637.  In  what  manner  the  conjunction  of  good  and 
truth  is  effected,  and  with  whom,  n.  3834,  4096,  4097,  4301,  4345,  4353, 
4364,  4368,  5365,  7623-27,  9258.  It  is  not  known  what  true  marriage 
love  is.  except  by  those  who  are  in  good  and  truth  from  the  Lord,  n. 
10171.  In  the  Word  by  marriage  is  signified  the  marriage  of  good  and 
truth,  n.  3132,  4434,  4835.  In  true  marriage  love  is  the  kingdom  of 
the  Lord  and  heaven,  n.  2737, 


2S6 


HEAVEN  AND  HELL 


372.  Good  and  truth  conjoined  in  an  angel  or  a  man  are 
not  two  but  one,  since  then  the  good  is  of  truth  and  the 
truth  is  of  good.  This  conjunction  is  as  when  a  man  thinks 
what  he  wills,  and  wills  what  he  thinks ;  then  the  thought 
and  will  make  one,  thus  one  mind  ;  for  thought  forms,  or 
exhibits  in  form,  that  which  the  will  wills,  and  the  will  gives 
it  delight.  Hence  also  it  is  that  two  consorts  in  heaven  are 
not  called  two,  but  one  angel.  This  also  is  what  is  meant 
by  the  Lord's  words  :  Have  ye  not  read  that  He  who  made 
them  from  the  beginning,  made  them  male  and  fe7nale,  and 
said,  for  this  cause  shall  a  man  leave  father  and  mother, 
and  shall  cleave  to  his  wife,  and  they  twain  shall  be  one 
flesh;  wherefore  they  are  no  more  twain,  but  one  flesh; 
what  therefore  God  hath  joined  together,  let  not  man  put 
asunder.  All  cannot  receive  this  word,  but  they  to  whom 
it  is  given  (Matt.  xix.  4-6,  11  ;  Mark  x.  6-9  ;  Gen.  ii.  24). 
Here  is  described  the  heavenly  marriage  in  which  the  an- 
gels are,  and  at  the  same  time  the  marriage  of  good  and 
truth ;  and  by  man's  not  putting  asunder  what  God  has 
joined  together,  is  meant  that  good  is  not  to  be  separated 
from  truth. 

373.  From  these  things  it  may  now  be  seen  whence  true 
marriage  love  is,  namely,  that  it  is  first  formed  in  the  minds 
of  those  who  are  in  marriage,  and  from  that  derivation  de- 
scends into  the  body,  where  it  is  perceived  and  felt  as  love ; 
for  whatever  is  felt  and  perceived  in  the  body,  has  its  spir- 
itual origin,  because  it  is  from  the  understanding  and  the 
will.  The  understanding  and  the  will  make  the  spiritual 
man.  Whatever  descends  from  the  spiritual  man  into  the 
body,  presents  itself  there  under  another  shape,  but  still  it 
is  similar  and  unanimous,  like  soul  and  body,  and  like  cause 
and  effect — as  may  be  manifest  from  what  was  said  and 
shown  in  the  two  chapters  on  correspondences. 

374.  I  heard  an  angel  describing  true  marriage  love  and 
its  heavenly  delights  in  this  manner,  that  it  is  the  Lord's 
Divine  in  the  heavens,  which  is  Divine  good  and  Divine 


MARRIAGES    IN    HEAVEN  257 

truth,  united  in  two,  so  far  that  they  are  not  two,  but  as 
one.     He  said  that  two  consorts  in  heaven  are  that  love 

asTo'mmT  T  "  'J!  T  ^°^'  ^"^  "^^  ^^  ^-^^'  ^^th 
as  to  mind  and  as  to  body ;   for  the  body  is  an  imaW  of 

the  mmd,  because  formed  to  its  likeness'     From    his  he 

drew  the  conclusion  that  the  Divme  is  imaged  in  two  who 

are  m  true  marriage  love;  and  because  the  Divine,  heaven 

a^so  IS  imaged,  since  the  whole  heaven  is  Divine  g;od  and 

1^  that  all    hmgs  of  heaven  are  inscribed  on  that  love  and 
so  many  blessings  and  delights  as  to  exceed  all  number 

of  myriads.     He  wondered   that  the  man  of  the  church 
should  know  nothing  of  this,  when  yet  the  church  is    he 

and  truth.     He  said  he  was  amazed  to  think  that  adul- 

mo"  Z:^T'T  'I'  '^^^  ^^^'^"^^^  ^^^^-  '^^  <^-^ 

more  than  out  of  it,  when  yet  their  enjoyment  in  itself  is 
nothing  else,  in  the  spiritual  sense  and  consequent^  n   he 

Sf  "n7ofir  \"  ^^^-J«y--t  of  heaven,  which  is  the 
enjoyment  of  the  love  of  truth  conjoined  to  good 

375.    Every  one  knows  that  two  consorts  who  love  each 

ria.:^rthe"'""''/"f '  ^^'  ^'^^  ^^^  ^^"^-^  «^  -- 
knfwn  M  .       T       r^''  ^'  "^^"^^-     ^^^"^  ^his  it  may  be 
sucH  S     "      '  ^^  souls  or  minds  are  in  themselves, 

Tht  mind   •  T"'  r^  f'""  ^"^'  ^'^  ^^^^  ^^^---  them 
The  mind  IS  formed  solely  from  truths  and  goods,  for  all 

things  in  the  universe  relate  to  good  and  truth  and  also  to 
their  conjunction ;  the  union  of  minds  is,  therefore,  alto- 
gether such  as  the  truths  and  goods  are  from  which  they 
are  formed ;  consequently,   the  union  of  those  which  are 

ItTto  h!"/""\'  ^"^'^  ^"^  ^°^^^  ^'  ^he  most  perfect. 
It  IS  to  be  known  that  no  two  things  mutually  love  each 
other  more  than  do  truth  and  good.     From  that  love  then 


258 


HEAVEN  AND  HELL 


MARRIAGES  IN  HEAVEN 


descends  true  marriage  love/  What  is  false  and  what  is 
evil  also  love  each  other,  but  this  love  is  afterward  turned 
into  hell. 

376.  From  what  has  now  been  said  of  the  origin  of  mar- 
riage love,  it  may  be  concluded  who  are  in  that  love  and 
who  are  not ;  that  they  are  in  marriage  love  who  from  Di- 
vine truths  are  in  Divine  good  ;  and  that  marriage  love  is 
so  far  genuine  as  the  truths  which  are  conjoined  to  good 
are  genuine ;  and  because  all  good  which  is  conjoined  to 
truths  is  from  the  Lord,  it  follows  that  no  one  can  be  in 
true  marriage  love  unless  he  acknowledges  the  Lord  and 
His  Divine ;  for  without  that  acknowledgment  the  Lord 
cannot  flow  in  and  be  conjoined  to  the  truths  in  man. 

377.  From  these  things  it  is  evident  that  those  are  not  in 
marriage  love  who  are  in  falsities,  and  especially  those  who 
are  in  falsities  from  evil.  With  those  who  are  in  evil  and 
thence  in  falsities,  the  interiors  also  of  the  mind  are  closed  ; 
and  so  there  cannot  be  given  in  them  any  origin  of  mar- 
riage love  ;  but  beneath  the  interiors,  in  the  outer  or  natu- 
ral man,  separate  from  the  inner,  there  is  given  a  conjunc- 
tion of  what  is  false  and  what  is  evil,  which  is  called  infernal 
marriage.  It  has  been  given  me  to  see  what  the  marriage 
is  between  those  who  are  in  the  falsities  of  evil,  called  in- 
fernal marriage  ;  they  converse  together  and  also  are  con- 
joined from  lustful  desire,  but  inwardly  they  burn  with 
deadly  hatred  toward  each  other,  so  great  that  it  cannot  be 
described. 

378.  Neither  is  marriage  love  given  between  two  who 

d  AH  things  in  the  universe,  both  in  heaven  and  in  the  world,  have 
relation  to  good  and  truth,  n.  2452,  3166,  4390,  4409,  5232,  7256, 
10122.  And  to  the  conjunction  of  the  two,  n.  10555.  Between  good 
and  truth  there  is  marriage,  n.  1904,  2173,  2508.  Good  loves  and  from 
love  desires  truth,  and  its  conjunction  with  itself,  and  hence  they  are  in 
a  perpetual  tendency  to  conjunction,  n,  9206,  9207,  9495.  The  life  of 
truth  is  from  good,  n.  1589,  1997,  2572,  4070,  4096,  4097»  4736,  4757» 
4884,  5147,  9667.  Truth  is  the  form  of  good,  n.  3049,  3180,4574, 
9154.     Truth  is  to  good  as  water  to  bread,  n.  4976. 


259 


are  of  different  religion,  since  the  truth  of  the  one  do.« 

discordant  things  cannot  make  one  mind  out  of  two      For 

this  reason  the  origin  of  their  love  does  not  partaTe'  at  nl 

of  what  is  spiritual.     If  they  hVe  together  in  ,„ 

it  is  only  from  natural  causes  «   It  is  for  th  ,    '^'^''"t"'' 
mirrir^cTAc  \r.  fk    u  ''"=>^^-      ix  IS  tor  this  reason  that 

with  nT  '"'"'  "'"  ^"^^-^  ''«"'-'^"  those  who  are 

Tnd  trufh'  rr  "k"^'  '^'^^"^^  *^y  -^  -  ^i-ilar  good 
and  truth,  but  not  between  those  who  are  in  different T 

aS' t^th  and^H-J^r''^'"  ^  ^"^''^'^  ^  -  ^^^ 

seenaboveTn  /  'T  ''°^^  "''°  are  without,  ma'y  be 

he  lielitii    '!■       T^-     '^'  "^^  ^'^°  represented  with 

ribes  and  n    TT.  ^y,™^^"^^"  being  contracted  within 

tnbes,  and  particularly  within  families,  and  not  out  of  them 

379-   Neither  can  true  marriage  love  be  .riv^n  T! 
hushanH  anrl  ^„     .1.  *=  ^^^^  between  one 

.tuljortin      Vk'      ?  °"'  ^''"^  '  ^°'  '^^  d*^^'^°vs  its  spir- 
itual origin,  which  IS  that  out  of  two  should  be  formed  one 

m.nd ;  consequently  it  destroys  interior  conjunc^n  which 

js  of  good  and  truth,  from  which  is  the  very 'essence  07  tS 

ove_    Marriage  with  more  than  one  is  likJan  understand 

ing  divided  among  several  wills,  and  like  a  man  attached 

tra  tTdTtS:;  u  br"'  ^''"^^'^^^'  ^°^  '^-  ^--^  ^^'*  ^  S- 

iracuea,  so  that  it  becomes  none.     Angels  sav  fh;.t  tr.  r^. 
"T.V^'k*'^"  -e  is  altogether  confra^  to  D^l:  o"de7 
and  this  they  know  from  several  reasons  _  amoTg  ohts 
from  this,  that  as  soon  as  they  think  of  marriage  wfthmoTe 
than  one.  they  are  removed  from  internal  blefselness  and 
heavenly  happiness,  and  then  they  become  like  drunken 
men,  because  with  them  good  is  separated  fmrl    /  .     t 
And  since  the  interiors  of'their  mi^rrein^l'VsTat 
merely  from  thought,  with  some  intentness,  th  rperceive 
clearly  that  marriage  with  more  than  one  w^uld  close  thdr 
internal  mind  and  cause  marriage  love  to  be  dispr/ced  by 

'     Marriages  between  those  who  are  of  different  rdioinn  . 


26o 


HEAVEN  AND  HELL 


lustful  love,  which  love  withdraws  from  heaven./  They  say 
further  that  man  does  not  easily  comprehend  this,  because 
there  are  few  who  are  in  genuine  marriage  love,  and  those 
who  are  not  in  it  know  nothing  at  all  of  the  interior  enjoy- 
ment which  is  in  that  love,  but  know  only  the  enjoyment 
of  lust,  which  enjoyment  is  turned  into  what  is  loathsome 
after  a  short  period  of  living  together ;  whereas  the  enjoy- 
ment of  true  marriage  love  not  only  endures  to  old  age  in 
the  world,  but  also  after  death  becomes  the  enjoyment  of 
heaven,  and  is  then  filled  with  interior  enjoyment  which 
grows  more  and  more  perfect  to  eternity.  They  said  also 
that  the  varieties  of  blessedness  of  true  marriage  love  could 
be  enumerated  to  many  thousands,  of  which  not  even  one 
is  known  to  man,  nor  can  be  comprehended  by  any  one 
who  is  not  in  the  marriage  of  good  and  truth  from  the 
Lord. 

380.  The  love  of  dominion  of  one  over  the  other  en- 
tirely takes  away  marriage  love  and  its  heavenly  happiness ; 
for,  as  was  said  above,  marriage  love  and  its  happiness  con- 
sists in  this,  that  the  will  of  the  one  is  that  of  the  other, 
and  this  mutually  and  reciprocally.  The  love  of  dominion 
in  marriage  destroys  this,  for  he  who  domineers  wishes  that 
his  will  alone  should  be  in  the  other,  and  none  of  the 
other's  reciprocally  in  himself,  hence  there  is  nothing  mu- 


/  Since  husband  and  wife  are  to  be  one,  and  to  live  together  in  the 
inmost  of  life,  and  since  they  make  together  one  angel  in  heaven,  there- 
fore true  marriage  love  cannot  be  given  between  one  husband  and  sev- 
eral wives,  n.  1907,  2740.  To  marry  several  wives  at  the  same  time  is 
contrary  to  Divine  order,  n.  10837.  That  there  is  no  marriage  but  be- 
tween one  husband  and  one  wife  is  clearly  perceived  by  those  who  are 
in  the  Lord's  celestial  kingdom,  n.  865,  3246,  9002,  10172.  The  rea- 
son is  that  the  angels  there  are  in  the  marriage  of  good  and  truth, 
n.  3246.  The  Israelitish  nation  were  permitted  to  marry  several  wives 
and  to  add  concubines  to  wives,  but  Christians  are  not  so  permitted ; 
this  was  because  that  nation  was  in  externals  without  internals,  but 
Christians  may  be  in  internals,  thus  in  the  marriage  of  good  and  truth, 
n.  3246,  4837,  8809. 


MARRIAGES    IN   HEAVEN 


261 


tual,  consequently  no  communication  of  any  love  and  its 
happmess  with  the  other,  and  reciprocally.  And  yet  this 
communication,  and  conjunction  thereby,  is  the  interior 
happiness  itself  which  is  called   blessedness   in   marriage 

wJh    ^u  .1    f  "'^"'?"   extinguishes  this  blessedness,  and 
with  It  a  1  the  heavenly  and  spiritual  part  of  marriage  love 
so  completely  that  it  is  not  known  that  it  exists;  and  if  i[ 
should  be  mentioned,  it  would  be  accounted  so  vile  that 
even  the  mention  of  blessedness  from  it  would  cause  lau^^h- 

T;  ''  ^Tu      7^?  ^"'  ^^"^  ""'  ^^"^^  ^^''  ^he  other  does, 
then  each  has  freedom,  for  all  freedom  is  of  love ;  but  no 

one  has  freedom  where  there  is  dominion  ;  one  is  a  servant 
and  he  too  who  domineers,  because  he  is  led  as  a  serv^ant  by 
the  lust  of  domineering.     But  he  does  not  at  all  compre- 
hend this  who  does  not  know  what  the  freedom  of  heav- 
enly love  IS ;  and  yet  from  what  has  been  said  above  of 
the  origin  and  essence  of  marriage  love,  it  may  be  known 
that  as  far  as  dominion  enters,  so  far  minds  are  not  con- 
joined, but  divided      Dominion  subjugates,  and  a  subju- 
gated mind  has  either  no  will,  or  an  opposite  will  •  if  it 
ha.  no  will,  It  has  also  no  love,  and  if  it  has  ^n  opposite 
will,  here  is  hatred  instead  of  love.     The  interiors  of  those 
who  live  in  such  marriage  are  in  mutual  collision  and  cbm- 
bat,  as  two  opposites  are  wont  to  be,  however  the  exteriors 
are  checked  and   controlled  for  the  sake  of  tranquillity. 
The  collision  and   combat  of  their  interiors  reveals  itself 
after  their  death,  when  they  for  the  most  part  meet  together 
and  fight  like  enemies  and  tear  each  other ;  for  then  thev 
act  according  to  the  state  of  their  interiors.     It  has  been 
given  me  several  times  to  see  them  fighting  and  tearing  one 
another,  sometimes  with  great  vengeance  and  cruelty.     For 
the  interiors  of  every  one  in  the  other  life  are  set  at  liberty 
nor  are  any  longer  restrained  by  outward  considerations  and 
world  y  reasons,  since  every  one  is  then  such  as  he  is  in- 
tenorly. 

381.   With  some  there  is  given  something  Hke  marriage 


262 


HEAVEN  AND  HELL 


MAKRLAGES  IN  HEAVEN 


love,  which  yet  is  not  marriage  love  if  they  are  not  in  the 
love  of  good  and  truth  ;  but  it  is  a  love  appearing  like  mar- 
riage love  from  several  causes,  as,  that  they  may  be  served  at 
home,  that  they  may  live  in  security,  in  tranquilUty,  or  at 
ease ;  or  that  the  children  may  be  cared  for  whom  they 
love.  Some  are  under  compulsion  from  fear  of  their  con- 
sort, fear  of  the  loss  of  reputation,  or  of  other  evil  conse- 
quences ;  and  with  some  it  is  induced  by  lustfiihiess.  Mar- 
riage love  also  differs  with  consorts  :  with  one  there  may  be 
more  or  less  of  it,  with  the  other  little  or  nothing ;  and  be- 
cause of  this  difference,  heaven  may  be  the  portion  of  one, 
and  hell  the  portion  of  the  other. 

382.  Genuine  marriage  love  is  in  the  inmost  heaven,  be- 
cause the  angels  there  are  in  the  marriage  of  good  and 
truth,  and  also  in  innocence.  The  angels  of  the  lower 
heavens  are  also  in  marriage  love,  but  only  in  the  degree 
in  which  they  are  in  innocence  ;  for  marriage  love  viewed  in 
itself  is  a  state  of  innocence.  For  this  reason  consorts  in 
marriage  love  have  heavenly  joys  together  of  which  they  see 
an  image  in  the  sports  of  innocence  among  little  children  ; 
for  everything  delights  their  minds,  since  heaven  with  its 
joy  flows  into  everything  of  their  hfe.  For  these  reasons 
marriage  love  is  represented  in  heaven  by  most  beautiful 
things.  I  have  seen  it  represented  by  a  maiden  of  inde- 
scribable beauty,  encompassed  with  a  bright  cloud  ;  and  it 
was  said  that  angels  in  heaven  have  all  their  beauty  from 
marriage  love.  The  affections  and  thoughts  flowing  from  it 
are  represented  by  atmospheres  of  diamond  lustre,  spark- 
ling as  from  carbuncles  and  rubies,  and  this  with  delights 
which  affect  the  interiors  of  the  mind.  In  a  word,  heaven 
represents  itself  in  marriage  love,  because  heaven  with  the 
angels  is  the  conjunction  of  good  and  truth,  and  this  con- 
junction makes  marriage  love. 

Marriages  in  heaven  differ  from  marriages  upon  earth  in 
this,  that  marriages  on  earth  are  also  for  the  procreation  of 
offspring,  but  not  in  heaven ;  instead  of  that  procreation, 


263 


there  is  in  heaven  a  procreation  of  good  and  truth      That 

ZZVn.r""  "i''  """^^^  "^  ^^^^  --^  truth,  as 

and    Ier.n  ^'"^  ^"  '^^^  "^^^"^^^  ^^^^  ^^d   truh 

and  their  conjunction  are  loved  above  all  things  ■  these 

are  sT.n  fi^  '  T^'"'''  '"^  generations  in  the  Word 

a"i  uth  h  ''"'"J  "^^"^^^^^  ^"^  generations,  of  good 
and  truth  ;  by  a  mother  and  father,  truth  conjoined  to  good 
which  procreates,  by  sons  and  daughters    the  truths  \nH 

fe^ tnTaw 'th^^^  ''''''''''' '^  ^"^  byLs-.k-t  ar l^h' 
ters-m-law,  the  conjunctions  of  these,  and  so  on  ^   From 

these  things  it  is  evident  that  marriages  in  heaven  are  not 

Ike  niarriages  on  earth.     In  heaven  there  are  spiritual  nuT 

of  miL  t  "'  r  '^  '^  ^^"^'  ""P^-^^'  b"^  conjun  tions 
of  minds  from  the  marriage  of  good  and  truth.     On  earth 

in  heten   .h      .  ^"^  ^"^'"^^  '^'''  ^'^  "^^  nup  ials 

m  heaven,  therefore  consorts  there  are  not  called  husband 
and  wife ;  but  one's  consort,  from  an  angelic  idea  of  the 
conjunction  of  two  minds  into  one,  is  called  by  a  lold 

tt:: tS-: '"^vt ^"^^^"^^"^ ^^^^p--"'-  "- 

ceXnl    iT^'  ^T""  ^°"^^^  ^°^^'«  words -con- 
cerning nuptials  *  are  to  be  understood  (Luke  xx.  35,  ^6). 

s    Conceptions,  births,  nativities,  and  generations  cicr^-f    .v,  ' 
spiri.ua.  things,  whiC  are  of  good'and  .fu.h  oT       ^ n:d ti.r; 

10249.  Hence  generation  and  nativity  signify  reeenerftr  !'' 
b.rth  by  faith  and  love,  n.  „6o  c=o8  ^ITjTlT^  ^""^  ""' 
.he  church  as  to  truth,  thus  llso  'th'f  trX  f  't^^^T^^^^t 

Son,„  ,a.  .ignifies  truth  asso'ci./d  .;  ItttioL  Ir 'g'f;,  "„''  ,^"- 
Daughter.,n  law  signifies  good  associated  to  its  truth,  n.  ^      ^''- 

Ihe   Latin  word  nuptiae,  here  rendered  "nnnfioie  -.  ,      , 

scribes  the  civil  contract  by  w.ich  a  wiffcle  Z't;  AX^L  of" 


iiiiii  mrniiii''*'***"**^ 


264 


HEAVEN    AND    HELL 


383.  How  marriages  are  formed  in  the  heavens,  it  has 
also  been  given  me  to  see.  Everywhere  in  heaven  those 
who  are  alike  are  consociated,  and  those  who  are  unlike 
are  dissociated  ;  hence  every  society  of  heaven  consists  ef 
those  who  are  alike.  Like  are  brought  to  hke,  not  of  them- 
selves, but  of  the  Lord  (see  above  n.  41,  43,  44,  et  seg.)  ; 
in  like  manner  consort  to  consort,  whose  minds  can  be  con- 
joined into  one.  At  first  sight  therefore  they  inmostly  love 
each  other,  and  see  themselves  to  be  consorts,  and  enter 
into  marriage  :  hence  it  is.  that  all  marriages  of  heaven  are 
from  the  Lord  alone.  They  also  solemnize  the  marriage 
feast,  which  is  held  in  the  company  of  many ;  but  the  fes- 
tivities differ  in  different  societies. 

384.  Marriages  on  earth,  because  they  are  the  semina- 
ries of  the  human  race  and  also  of  the  angels  of  heaven  — 
heaven  being  from  the  human  race,  as  already  shown  ;  be- 
cause also  they  are  from  a  spiritual  origin,  namely,  from 
the  marriage  of  good  and  truth  ;  and  because  the  Lord's 
Divine  flows  primarily  into  that  love,  are  therefore  most 
holy  in  the  sight  of  the  angels  of  heaven.  On  the  other 
hand  adulteries,  because  they  are  contrary  to  marriage  love, 
are  regarded  by  them  as  profane  ;  for  as  in  marriages 
angels  behold  the  marriage  of  good  and  truth,  which  is 
heaven,  so  in  adulteries  they  behold  the  marriage  of  what 
is  false  and  evil,  which  is  hell.  If  then  they  but  hear  adul- 
teries named,  they  turn  away.  This  also  is  the  cause  that 
when  man  commits  adultery  from  delight,  heaven  is  closed 
to  him  ;  and  this  being  closed,  he  no  longer  acknowledges 
the  Divine  nor  anything  of  the  faith  of  the  church.^    That 

her  husband,  and  fitly  stands  for  the  "marrying  and  giving  in  mar- 
riage "  which  does  not  take  place  in  heaven. 

^  Adulteries  are  profane,  n.  9961,  10174.  Heaven  is  closed  to 
adulterers,  n.  2750.  They  y/ho  have  perceived  delight  in  adulteries, 
cannot  come  into  heaven,  n.  539,  2733,  2747-49,  2751,  10175.  Adul- 
terers are  unmerciful  and  without  a  religious  principle,  n.  824,  2747, 
2748.  The  ideas  of  adulterers  are  filthy,  n.  2747,  2748.  In  the  other 
life  they  love  filth  and  are  in  filthy  hells,  n.  2755,  5394,  5722.     By 


MARRIAGES    IN    HEAVEN  265 

all  who  are  in  hell  are  against  marriage  love,  has  been  given 
me  to  perceive  from  the  sphere  exhaling  from  it,  which  was 
as  a  perpetual  effort  to  dissolve  and  violate  marriages. 
From  this  it  was  evident  that  the  enjoyment  reigning  in 
hell  is  that  of  adultery,  and  that  the  enjoyment  of  adultery 
is  also  that  of  destroying  the  conjunction  of  good  and 
truth,  which  conjunction  makes  heaven.  Hence  it  follows 
that  the  enjoyment  of  adultery  is  infernal  enjoyment,  di- 
recdy  opposed  to  that  of  marriage,  which  is  heavenly  en- 
joyment. 

385.   There  were  some  spirits  who,  from  practice  in  the 
life  of  the  body,  infested  me  with  peculiar  craftiness,  and 
this  by  an  influx  gentle  and  as  it  were  undulatory,  such  as 
that  of  well-disposed  spirits  is  wont  to  be ;  but  it  was  per- 
ceived that  there  was  in  them  craftiness  and  the  like,  for 
the  purpose  of  ensnaring  and  deceiving.     At  length  I  spoke 
with  one  of  them  who,  it  was  told  me,  had  been  the  leader 
of  an  army  when  he  lived  in  the  worid  ;  and  because  I  per- 
ceived that  there  was  lustfulness  in  the  ideas  of  his  thought, 
I  spoke  with  him  of  marriage,  in  spiritual  speech  with  rep- 
resentatives, which  fully  expresses  what  is  meant  and  many 
things  in  a  moment.     He  said  that  in  the  life  of  the  body 
he  reckoned  adulteries  as  nothing.     But  it  was  given  me  to 
tell  him  that  adulteries  are  heinous,  although  to  those  who 
are  in  them,  from  the  enjoyment  they  take  in  them  and  its 
persuasion,  they  appear  not  to  be  such  and  even  to  be  law- 
ful.    That  it  was  so  he  might  know  from  the  fact  that  mar- 
riages are  the  seminaries  of  the  human  race,  and  hence  also 
the  seminaries  of  the  heavenly  kingdom,  and  that  therefore 
they  are  in  no  case  to  be  violated,  but  to  be  accounted 
holy ;  and  again  from  the  fact,  which  he  ought  to  know  ^- 
£^4se  he  was  then  jp  the  Other  life  and  in  a  state  of  per- 
^FP^^oj}'  ^hat  marriage  love  descends  from  the  Lord  throueh 

adulteries  in  the  Word  are  signified  the  adulterations  of  good,  and  by 
whoredoms  the  perversions  of  truth,  n.  2466,  2729,  3399,  4865,  8904, 
10648. 


266 


HEAVEN    AND    HELL 


^^^^^B'  ^"^  ^rom  that  love  as  from  a  parent  is  derived  mu- 
tual love,  which  is  the  foundation  of  heav^  ;    and  also 
from  this,  that  adulterers  if  they  but  approach   heavenly 
societies,  perceive  their  own  stench  and  precipitate  them- 
selves down  toward  hell.     At  least  he  might  have  known 
'that  to  violate  marriages  is  contrary  to  the  Divine  laws,  and 
contrary  to  the  civil  laws  of  all  kingdoms,  also  contrary  to 
the  genuine  light  of  reason,  because  contrary  to  order  both 
Divine  and  human ;  not  to  mention  other  considerations. 
:^ut  he  replied  that  he  had  not  thought  such  things  in  the 
life  of  the  body.     He  wished  to  reason  whether  it  were  so  ; 
but  it  was  said  to  him  that  truth  does  not  admit  reasonings, 
for  they  favor  what  one  enjoys,  thus  evils  and  falses,  and 
that  he  ought  first  to  think  about  the  things  which  had  been 
said,  because  they  are  truths ;  or  even  think  about  them 
from  the  principle,  well  known  in  the  world,  that  no  one 
ought  to  do  to  another  what  he  is  not  willing  that  another 
should  do  to  him ;  and  thus  think  whether,  if  any  one  had 
so  deceived  his  wife  whom  he  had  loved,  as  every  one  loves 
in  the  first  period  of  marriage,  and  he  had  spoken  of  it 
from  his  hot  wrath,  he  himself  also  would  not  have  detested 
adulteries ;  and  whether  being  a  man  of  talent,  he  would 
not  more  than  others  have  confirmed  himself  against  them, 
even  to  condemning  them  to  hell. 

386.  It  has  been  shown  to  me  how  the  enjoyments  of 
marriage  love  advance  to  heaven,  and  the  enjoyments  of 
adultery  to  hell.  The  progress  of  the  enjoyments  of  mar- 
riage love  toward  heaven  was  into  states  of  blessedness  and 
happiness  continually  more  and  more,  till  they  became  in- 
numerable and  ineffable ;  and  as  they  advanced  more  inte- 
riorly into  those  that  were  more  innumerable  and  more 
ineffable,  they  advanced  even  to  the  very  states  of  blessed- 
ness and  happiness  of  the  inmost  heaven,  or  of  the  heaven 
of  innocence,  and  this  through  the  most  perfect  freedom  ; 
for  all  freedom  is  from  love,  thus  the  most  perfect  free- 
dom is  from  marriage  love,  which  is  heavenly  love  itself. 


THE   FUNCTIONS   OF   ANGELS   m  HEAVEN        26/ 

But  the  progression  of  adultery  was  toward  hell,  and  bv 
degrees  to  the  lowest,  where  there  is  nothing  but  what  is 
direful  and  horrible.  Such  a  lot  awaits  adulterers  after 
their  life  m  the  world.  By  adulterers  are  meant  those  who 
perceive  enjoyment  in  adulteries,  and  no  enjoyment  in 
marriages. 


THE  FUNCTIONS  OF  ANGELS  IN  HEAVEN. 

387-   The  functions  in  the  heavens  cannot  be  enumer- 
ated, nor  described  in  detail,  but  only  something  may  be 
said  about  them  in  general ;  for  they  are  innumerable,  and 
hkewse  various  according  to  the  offices  of  the  societies, 
tvery  society  fills  a  peculiar  office,  for,  as  the  societies  are 
distinct  according  to  goods  (see  above,  n.  41),  so  they  are 
according  to  uses,  since  goods,  with  all  in  the  heavens 
are  goods  in  act,  which  are  uses.     Every  one  there  per- 
forms a  use,  since  the  kingdom  of  the  Lord  is  a  kingdom 
of  uses."  ° 

388.  In  the-  heavens,  as  on  earth,  there  are  many  ad- 
ministrations, for  there  are  ecclesiastical  affairs,  there  are 
civil  affairs,  and  there  are  domestic  affairs.  That  there 
are  ecclesiastical  affairs,  is  manifest  from  what  was  said  and 
shown  above  concerning  Divine  worship  (n.  221-227)  •  that 
there  are  civil  affairs  is  manifest  from  what  was  said'  and 
shown  about  governments  in  heaven  (n.  213-220)  •  and 
that  there  are  domestic  affairs,  is  manifest  from  whal  was 
said  and  shown  about  the  dwellings  and  homes  of  angels 
(n.  183-190),  and  about  marriages  in  heaven  (n.  366-386). 

-  The  kingdom  of  the  Lord  is  a  kingdom  of  uses,  n.  454,  696  no, 
3645,  4054,  7038.  To  serve  the  Ix,rd  is  to  perform  ;ses!;  7038  AU 
.n  the  other  l,fe  must  perform  uses,  n.  .,03,  even  the  wicked  and  fn 
fernal,  but  m  what  manner,  n.  696.  All  are  such  as  are  the  uses  which 
they  perform,  n.  4054,  68.5;  illustrated,  n.  7038.  Angelic  bleldne^ 
consists  in  the  goods  of  charity,  thus  in  perforling  us^  L.  ^sT 


268 


HEAVEN  AND  HELL 


Hence  it  is  evident  that  there  are  many  functions  and  ad- 
ministrations within  every  heavenly  society. 

389.  All  things  in  the  heavens  are  instituted  according 
to  Divine  order,  which  is  everywhere  guarded  by  means 
of  administrations  executed  by  angels ;  by  the  wiser,  those 
things  which  are  of  the  general  good  or  use,  by  the  less 
wise,  those  which  are  of  particular  use,  and  so  forth.  They 
are  subordinated,  just  as  in  Divine  order  uses  are  subordi- 
nated. Hence  also  dignity  is  adjoined  to  every  function 
according  to  the  dignity  of  the  use ;  but  still  an  angel  does 
not  claim  dignity  to  himself,  but  ascribes  all  to  the  use  ; 
and  because  the  use  is  the  good  which  he  performs,  and 
every  good  is  from  the  Lord,  therefore  he  ascribes  all  to 
the  Lord.  For  this  reason,  he  who  thinks  of  honor  for 
himself  and  then  for  use,  and  not  for  use  and  then  for  him- 
self, cannot  discharge  any  office  in  heaven,  because  he 
looks  backward  from  the  Lord,  regarding  himself  in  the 
first  place,  and  use  in  the  second.  When  use  is  mentioned, 
the  Lord  also  is  meant,  because,  as  was  said  just  above,  use 
is  good,  and  good  is  from  the  Lord. 

390.  From  this  it  may  be  concluded  what  subordina- 
tions are  in  the  heavens,  namely,  that  as  every  one  loves, 
esteems,  and  honors  use,  so  also  he  loves,  esteems,  and 
honors  the  person  to  whom  that  use  is  adjoined ;  and  like- 
wise that  the  person  is  so  far  loved,  esteemed,  and  honored 
as  he  does  not  ascribe  the  use  to  himself,  but  to  the  Lord ; 
for  so  far  he  is  wise,  and  so  far  the  uses  which  he  per- 
forms, he  performs  from  good.  Spiritual  love,  esteem,  and 
honor  is  nothing  else  than  the  love,  esteem,  and  honor  of 
use  in  the  person,  and  the  honor  of  the  person  from  the 
use,  and  not  of  the  use  from  the  person.  He  also  who  re- 
gards men  from  spiritual  truth,  regards  them  no  otherwise ; 
for  he  sees  one  man  like  to  another,  whether  he  be  in  great 
dignity  or  in  litde,  and  sees  a  difference  only  in  wisdom  ; 
and  wisdom  is  to  love  use,  thus  the  good  of  a  fellow-citi- 
zen, of  society,  of  one's  country,  and  of  the  church.     In 


THE  FUNCTIONS  OF  ANGELS  IN  HEAVEN   269 

this  also  consists  love  to  the  Lord,  because  all  good  which 
is  the  good  of  use,  is  from  the  Lord ;  and  also  love  toward 
the  neighbor,  because  the  neighbor  is  the  good  which  is  to 
be  loved  in  a  fellow-citizen,  in  society,  in  one's  country, 
and  in  the  church,  and  which  is  to  be  performed  to  them.*' 
391-    All  the  societies  in  the  heavens  are  distinct  accord- 
mg  to  uses,  since  they  are  distinct  according  to  goods,  as 
was  said  above  (n.  41,  et  seq,)  ;  and  goods  are  goods  in  act, 
or  goods  of  charity,  which  are  uses.     There  are  some  soci- 
eties whose  functions  are  to  take  care  of  infants ;  others 
whose  functions  are  to  instruct  and  educate  them  as  they 
grow  up  ;  and  others,  who  in  like  manner  instruct  and  edu- 
cate boys  and  girls  who  are  of  a  good  disposition  from 
education   in   the  world,  and   come  thence  into  heaven. 
There  are  some  societies  that  teach  the  simple  good  from 
the  Christian  world,  and  lead  them  into  the  way  to  heaven ; 
and  others  that  in  like  manner  teach  and  lead  the  various 
gentile  nations.     There  are  some  societies  that  defend  no- 
vitiate spirits,  or  those  who  have  come  recently  from  the 
world,  from  infestations  by  evil  spirits ;  some  that  are  near 
those  who  are  in  the  lower  earth ;  and  also  some  that  are 
near  those  who  are  in  the  hells,  and  restrain  them  from  tor- 
menting each  other  beyond  the  prescribed  limits.     There 
are  some  also  that  are  with  those  who  are  raised  from  the 

^    To  love  the  neighbor  is  not  to  love  the  person,  but  to  love  that 
which  pertains  to  him  and  which  constitutes  him,  n.  5025,  10336.    They 
who  love  the  person,  and  not  what  pertains  to  the  man,  and  which  con- 
stitutes him,  love  eciually  an  evil  man  and  a  good  man,  n.  3820;   and 
they  do  good  alike  to  the  evil  and  to  the  good,  when  yet  to  do  good  to 
the  evil  is  to  do  evil  to  the  good,  which  is  not  to  love  the  neighbor, 
n.  3820,  6703,  8120.     The  judge  who  punishes  the  evil  that  thev  may 
be  amended,  and  to  prevent  the  good  being  contaminated  and  injured 
by  them,  loves  his  neighbor,  n.  3820,  8120,  8121.     Every  man  and  so- 
ciety,  also  one's  country  and  the  church,  and  in  a  universal  sense  the 
kingdom  of  the  Lord,  are  the  neighbor,  and  to  do  good  to  them  from 
the  love  of  good,  according  to  the  quality  of  their  state,  is  to  love  the 
neighbor;   thus  their  good,  which  is  to  be  consulted,  is  the  neighbor, 
n.  6818-24,  8123. 


70 


HEAVEN    AND    HELL 


dead.  In  general,  angels  of  every  society  are  sent  to  men, 
that  they  may  guard  them  and  withdraw  them  from  evil 
affections  and  thoughts  therefrom,  and  inspire  them  with 
good  affections  so  far  as  they  receive  them  from  freedom, 
by  which  also  they  rule  the  deeds  or  works  of  men,  remov- 
ing, as  far  as  it  is  possible,  evil  intentions.  Angels  when 
they  are  with  men,  dwell  as  it  were  in  their  affections,  and 
are  near  a  man  so  far  as  he  is  in  good  from  truths,  but  are 
more  remote  in  proportion  as  his  life  is  distant  from  good.^ 
But  all  these  functions  of  angels  are  functions  of  the  Lord 
through  the  angels,  for  the  angels  discharge  them,  not  from 
themselves,  but  from  the  Lord.  Hence  it  is  that  by  angels 
in  the  Word,  in  its  internal  sense,  are  not  meant  angels, 
but  something  of  the  Lord ;  and  hence  it  is  that  angels  in 
the  Word  are  called  gods.^ 

392.  These  functions  of  the  angels  are  their  general 
functions,  but  every  one  has  his  particular  charge  ;  for  every 
general  use  is  composed  of  innumerable  ones,  which  are 
called  mediate,  administering,  subservient  uses.  All  and 
each  are  coordinated  and  subordinated  according  to  Di- 
vine order,  and  taken  together  make  and  perfect  the  gen- 
eral use,  which  is  the  common  good. 

393.  In  ecclesiastical  affairs  those  are  occupied  in  heaven 
who  in  the  world  loved  the  Word  and  eagerly  sought  the 
truths  therein,  not  for  the  sake  of  honor  or  gain,  but  for  the 

c  Concerning  the  angels  with  infants,  and  afterward  with  hoys,  and 
thus  successively,  n.  2303.  Man  is  raised  from  the  dead  by  angels, 
from  experience,  n.  168-189.  Angels  are  sent  to  those  who  are  in  hell! 
to  prevent  their  tormenting  each  other  beyond  measure,  n.  967.  Con- 
cerning the  offices  of  angels  toward  men  who  come  into  the  other  life, 
n.  2131.  Spirits  and  angels  are  with  all  men,  and  man  is  led  by  spirits 
and  angels  from  the  Lord.  n.  50,  697,  2796,  2887,  2888,  5846-65, 
5976-93.  6209.     Angels  have  dominion  over  evil  spirits,  n.  1 755. 

d  By  angels  in  the  Word  is  signified  something  Divine  from  the 
Lord,  n.  1925,  2821,  3039,  4085,  6280,  8192.  Angels  in  the  Word  are 
called  gods,  from  the  reception  of  Divine  truth  and  good  from  the 
Lord,  n.  4295,  4402,  8192,  8301. 


THE  FUNCTIONS    OF    ANGELS    IN    HEAVEN         2Jl 

sake  of  use  of  life,  both  for  themselves  and  for  others 
These  according  to  their  love  and  desire  of  use,  are  there  in 
enlightenment  and  the  light  of  wisdom,  into  which  also 
they  come  from  the  Word  in  heaven,  where  it  is  not  natural 
as  m  the  world,  but  spiritual  (see  above,  n.  259)      These 
discharge  the  function  of  preachers,  and  in  this  according 
to  Divme  order  those  are  in  higher  position  who  from  en 
Iightenment  excel  others  in  wisdom.     In  civil  affairs  those 
are  engaged  who  in  the  world  loved  their  country  and  its 
common  good  in  preference  to  their  own,  and  did  what  is 
just  and  right  from  the  love  of  what  is  just  and  right      As 
far  as  they  trom  the  eagerness  of  love  have  investigated  the 
laws  of  what  is  just  and  thereby  become  intelligent,  so  far 
they  are  m  the  faculty  of  administering  offices  in  heaven 
and  administer  them  in  that  place  or  degree  in  which  their 
intelligence  is,  this  intelligence  being  in  equal  degree  with 
their  love  of  use   for  the  common  good.     Moreover,  in 
heaven  there  are  so  many  offices  and  so  many  administra- 
tions, and  so  many  employments  also,  that  they  cannot  be 
enumerated  on  account  of  their  abundance  ;  those  in  the 
world  are  few  in  comparison.     All,  how  many  soever  there 
be,  are  in  the  enjoyment  of  their  work  and  labor  from  the 
love  of  use,  and  no  one  from  the  love  of  self  or  of  gain 
Nor  has  any  one  the  love  of  gain  for  the  sake  of  a  living' 
because  all  the  necessaries  of  life  are  given  to  them  gratui- 
tously ;  they  have  homes  gratuitously,  they  are  clothed  gra- 
tuitously, and  they  are  fed  gratuitously.    Hence  it  is  evident 
that  those  who  have  loved  themselves  and  the  world  more 
than  use,  have  not  any  lot  in  heaven ;  for  every  one's  own 
love  or  affection  remains  with  him  after  his  life  in  the  world 
nor  is  it  extirpated  to  eternity  (see  above,  n.  363) 

394-  Every  one  in  heaven  is  in  his  work  according  to 
correspondence,  and  the  correspondence  is  not  with  the 
work,  but  with  the  use  of  every  work  (see  above,  n  1,2)  • 
and  there  is  a  correspondence  of  all  things  (see  n.  106)! 
He  in  heaven  who  is  in  a  function  or  work  corresponding 


272 


HEAVEN    AND    HELL 


to  his  use,  is  in  a  state  of  life  quite  similar  to  that  in  which 
he  was  in  the  world,  for  what  is  spiritual  and  what  is  natural 
make  one  by  correspondences ;  yet  with  this  difference, 
that  he  is  in  interior  enjoyment,  because  in  spiritual  life, 
which  is  interior  life  and  hence  more  receptive  of  heavenly 
blessedness. 


HEAVENLY    JOY    AND    HAPPINESS. 

395.  What  heaven  is  and  heavenly  joy,  scarce  any  one 
at  this  day  knows.  Those  who  have  thought  of  the  matter 
have  conceived  an  idea  so  general  and  so  gross  as  to  be 
hardly  any  idea  at  all.  From  spirits  who  have  come  out  of 
the  world  into  the  other  life,  I  have  easily  learned  what  no- 
tion they  had  of  heaven  and  of  heavenly  joy,  for  when  left 
to  themselves  as  if  they  were  in  the  world,  they  think  as 
they  did  then.  The  reason  that  it  is  not  known  what  is 
heavenly  joy,  is  that  those  who  have  thought  about  it  have 
judged  from  outward  joys,  which  are  of  the  natural  man, 
and  have  nof  known  what  the  inner  or  spiritual  man  is,  thus 
neither  what  is  his  enjoyment  and  blessedness.  If  there- 
fore it  had  been  told  by  those  who  are  in  spiritual  or  in- 
ward enjoyment,  what  and  of  what  nature  heavenly  joy  is, 
it  could  not  have  been  comprehended,  for  it  would  have 
fallen  into  an  unknown  idea,  thus  not  into  perception  ;  and 
so  it  would  have  been  among  things  rejected  by  the  natural 
man.  Yet  every  one  may  know  that  a  man  when  he  leaves 
the  outer  or  natural  man,  comes  into  the  inner  or  spiritual 
man  ;  whence  it  may  be  known  that  heavenly  enjoyment  is 
inward  and  spiritual,  not  outward  and  natural ;  and  because 
it  is  inward  and  spiritual,  it  is  more  pure  and  exquisite,  and 
affects  the  interiors  of  man,  which  are  of  his  soul  or  spirit. 
Every  one  from  these  things  alone  may  conclude  that  his 
enjoyment  is  such  as  that  of  his  spirit  has  been,  and  that 
the  enjoyment  of  the  body,  which  is  called  that  of  the 


HEAVENLY   JOY    AND    HAPPINESS  273 

flesh,  is  not  heavenly  in  comparison.     What  is  in  the  spirit 
o    man  when  he  leaves  the  body,  remains  after  death,'  o 
he  then  lives  a  man  spirit. 

We  th,s  he  feels  as  enjoyable;  nor  has  any  one  enjoy- 
ment  from  any  other  source  :  hence  it  follows  that  as 'the 
love  ,s.  such  ,s  the  enjoyment.  The  enjoyments  of  the 
body  or  of  the  flesh  all  flow  forth  from  the  love  of  self  and 

thetr  pleasures.  But  the  enjoyments  of  the  soul  or  spirit 
all  flow  forth  from  love  to  the  Lord  and  from  love  toward 
the  neighbor  thus  they  are  aff-ections  of  good  and  truth  and 

m  from  the  Lord  and  out  of  heaven  by  an  inner  way,  which 
.s  from  above  and  afl-ect  the  interiors ;  but  the  form«  loves 

world  .  ^^^  ''  ""^  '"•'^°'"   "^^  fl"'^  ^"d  from  the 

world  by  an  outer  way,  which  is  from  beneath,  and  affect 
the  exteriors.  As  far  therefore  as  those  two  loves  of  heaven 
are  received  and  affect  man,  so  far  the  interiors  are  opened 
which  are  of  the  soul  or  spirit  and  look  from  the  world  o 
heaven  ;  but  as  far  as  those  two  loves  of  the  world  are  re- 
ceived and  affect  him,  so  far  the  exteriors  are  opened  which 

As  loves  flow  in  and  are  received,  so  at  the  same  time  also 
their  enjoyments  flow  in  ;  i„,o  the  interiors  the  enjoyments 
of  heaven,  into  the  exteriors  the  enjoyments  of  tie  world 
since  as  was  said  all  enjoyment  is  of  love. 

397-  Heaven  in  itself  is  such  that  it  is  full  of  enjoyments 
so  that  viewed  in  itself  it  is  nothing  but  what  is  blesL  and 
delightful,  since  the  Divine  good  proceeding  from  the  Di- 
vine love  of  the  Lord  makes  heaven  in  general  and  in  par- 
ticular with  every  one  there,  and  the  Divine  love  is  to  will 
the  salvat,on  of  all  and  the  happiness  of  all  from  inmosts 
and  in  fulness  Hence  it  is  that  whether  you  say  heaven  or 
heavenly  joy,  it  is  the  same  thing. 
398.   The  enjoyments  of  heaven  are  ineffable  and  also 


274 


HEAVEN    AND    HELL 


innumerable ;  but  of  those  innumerable  enjoyments  not 
one  can  be  known  or  believed  by  him  who  is  in  the  mere 
enjoyment  of  the  body  or  of  the  flesh,  since,  as  was  said 
above,  his  interiors  look  from  heaven  to  the  world,  thus 
backward.  For  he  who  is  wholly  in  the  enjoyment  of  the 
body,  or  of  the  flesh,  or  what  is  the  same,  in  the  love  of  self 
and  of  the  world,  feels  nothing  of  enjoyment  except  in 
honor,  in  gain,  and  in  the  pleasures  of  the  body  and  the 
senses ;  and  these  so  extinguish  and  suffocate  interior  en- 
joyments which  are  of  heaven,  that  they  are  not  believed 
to  be.  For  this  reason  he  would  wonder  greatly  if  he 
were  only  told  that  there  are  enjoyments  given  on  the  re- 
moval of  the  enjoyments  of  honor  and  of  gain,  and  still 
more  if  he  were  told  that  the  enjoyments  of  heaven  suc- 
ceeding in  their  place  are  innumerable,  and  such  that  the 
enjoyments  of  the  body  and  of  the  flesh,  which  are  chiefly 
those  of  honor  and  of  gain,  cannot  be  compared  with 
them.  Hence  the  reason  is  plain  why  it  is  not  known  what 
heavenly  joy  is. 

399.  How  great  the  enjoyment  of  heaven  is,  may  be  evi- 
dent only  from  this,  that  it  is  an  enjoyment  to  all  in  heaven 
to  communicate  their  enjoyments  and  blessings  to  others ; 
and  because  all  such  are  in  the  heavens,  it  is  manifest  how 
immense  is  the  enjoyment  of  heaven ;  for,  as  was  shown 
above  (n.  268),  in  the  heavens  there  is  a  communication 
of  all  with  each,  and  of  each  with  all.  Such  communica- 
tion flows  forth  from  the  two  loves  of  heaven,  which,  as 
was  said,  are  love  to  the  Lord  and  love  toward  the  neigh- 
bor. These  loves  are  communicative  of  their  enjoyments. 
That  love  to  the  Lord  is  such,  is  because  His  love  is  the  love 
of  communication  of  all  that  He  has  with  all,  for  He  wills 
the  happiness  of  all.  Similar  love  is  in  every  one  of  those 
who  love  the  Lord,  because  He  is  in  them ;  hence  there  is 
a  mutual  communication  of  the  enjoyments  of  angels  with 
one  another.  That  such  also  is  love  toward  the  neighbor, 
will  be  seen  in  what  follows.     From  these  things  it  may  be 


HEAVENLY   JOY    AND    HAPPLNESS  275 

evident  that  those  loves  are  communicative  of  their  dehVhts 
It  IS  otherwise  with  the  loves  of  self  and  of  the  world     The 
love  of  self  withdraws  and  takes  away  all  enjoyment  from 
others  and  draws  it  into  itself,  for  it  wishes  well  to  itself 
alone  ;  and  the  love  of  the  world  wishes  that  what  is  its 
neighbors  may  be  its  own.     These  loves  are  therefore  de- 
structive of  the  enjoyments  of  others.     If  they  are  commu- 
nicative. It  IS  for  the  sake  of  themselves  and  not  others  •  in 
respect  to  others  therefore  they  are  not  communicative,  but 
destructive,  except  so  far  as  the  enjoyments  of  others  are 
with  or  in  themselves.    That  such  is  the  nature  of  the  loves 
of  self  and  of  the  world  when  they  reign,  I  have  often  per- 
ceived by  living  experience.     Whenever  spirits  came  near 
who  were  m  those  loves  while  they  lived  as  men  in  the 
world,  my  enjoyment  receded  and  vanished.     I  was  also 
told  that  ,f  such  only  approach  any  heavenly  society   the 
enjoyment  of  those  who  are  in  the  society  is  diminished 
just  according  to  the  nearness  of  their  presence ;  and  what 
IS  wonderful,  those  evil  spirits  are  then  in  their  delight 
Hence  it  became  evident  what  is  the  state  of  the  spirit  of 
such  a  man  in  the  body,  for  it  is  like  what  it  is  after  sepa- 
ration from  the  body,  namely,  that  he  desires  or  covets-the 
enjoyments  or  goods  of  another,  and  as  far  as  he  obtains 
them,  so  far  he  has  enjoyment.     From  these  things  it  may 
be  seen  that  the  loves  of  self  and  of  the  world  are  destruc- 
tive of  the  joys  of  heaven,  thus  totally  opposed  to  heavenly 
ioves,  which  are  communicative. 

400.  It  is  however  to  be  known  that  the  enjoyment  of 
those  who  are  in  the  loves  of  self  and  of  the  world,  when 
they  approach  any  heavenly  society,  is  the  enjoyment  of 
their  own  lust,  and  thus  directly  opposed  to  the  enjoyment 
of  heaven ;  they  come  into  the  enjoyment  of  their  lust 
from  the  deprivation  and  removal  of  heavenly  enjoyment 
with  those  who  are  in  it.  The  case  is  otherwise  when  there 
IS  no  deprivation  and  removal,  for  then  they  cannot  ap- 
proach, because  as  far  as  they  approach,  so  far  they  come 


276 


HEAVEN    AND    HELL 


into  anguish  and  pain.  Hence  they  seldom  dare  to  come 
near.  This  has  been  given  me  to  know  by  repeated  expe- 
rience, something  of  which  I  would  like  to  add. 

Spirits  who  come  from  the  world  into  the  other  life,  de- 
sire nothing  more  than  to  come  into  heaven  ;  almost  all 
seek  to  enter,  supposing  that  heaven  consists  only  in  be- 
ing introduced  and  received.  For  this  reason,  in  accord- 
ance with  their  desire,  they  are  brought  to  some  society 
of  the  lowest  heaven ;  but  when  those  who  are  in  the 
love  of  self  and  of  the  world  approach  the  first  threshold 
of  that  heaven,  they  begin  to  be  distressed  and  so  tor- 
tured inwardly  that  they  feel  in  themselves  rather  hell 
than  heaven ;  and  so  they  cast  themselves  down  headlong 
thence,  nor  do  they  rest  until  they  come  into  the  hells 
among  their  own.  It  has  often  happened  also  that  such 
spirits  have  desired  to  know  what  heavenly  joy  is,  and  when 
they  have  heard  that  it  is  in  the  interiors  of  angels,  they 
have  desired  that  it  might  be  communicated  to  them,  and 
this  also  was  done  ;  for,  what  a  spirit  who  is  not  yet  in 
heaven  or  in  hell  desires,  is  given  him,  if  it  conduces  to 
any  good  purpose.  But  when  the  communication  was 
made,  they  began  to  be  tortured,  so  much  that  they  did 
not  know  how  to  twist  or  turn  for  pain  ;  they  were  seen  to 
thrust  their  head  down  to  their  feet  and  cast  themselves  to 
the  earth  and  there  writhe  into  coils  like  serpents,  and  this 
by  reason  of  interior  torture.  Such  effect  was  produced  by 
heavenly  enjoyment  upon  those  who  were  in  enjoyments 
from  the  love  of  self  and  of  the  world.  The  reason  is  that 
those  loves  are  directly  opposed  to  heavenly  enjoyment, 
and  when  one  opposite  acts  against  another,  such  pain  is 
produced.  And  because  heavenly  enjoyment  enters  by  an 
inward  way,  when  it  flows  into  the  contrary  enjoyment  it 
turns  the  interiors  which  are  in  the  latter  backward,  thus 
into  what  is  opposite  to  themselves ;  hence  such  tortures. 
That  they  are  opposite  is,  as  was  said  above,  because  love 
to  the  Lord  and  love  to  the  neighbor  wish  to  communicate 


HEAVENLY   JOY    AND    HAPPINESS  2/7 

all  their  own  to  others,  for  this  is  their  enjoyment ;  and  the 
loves  of  self  and  of  the  world  wish  to  take  away  from  others 
all  that  they  have,  and  draw  it  to  themselves ;  and  as  far  as 
they  can  do  this,  so  far  they  are  in  their  enjoyment.    From 
these  things  it  may  also  be  known  whence  it  is  that  hell  is 
separated  from  heaven  ;  for  all  who  are  in  hell  were,  when 
they  lived  in  the  world,  in  the  mere  enjoyments  of  the  body 
and  of  the  flesh  from  the  love  of  self  and  of  the  world  ;  but 
all  who  are  in  the  heavens  were,  when  they  lived  in  the 
world,  in  the  enjoyments  of  the  soul  and  spirit  from  love 
to  the  Lord  and  love  to  the  neighbor ;  and  because  those 
loves  are  opposite,  therefore  also  the  hells  and  the  heavens 
are  entirely  separated,  so  entirely  that  a  spirit  who  is  in 
hell  dares  not  even  put  forth  a  finger  thence,  or  raise  the 
crown  of  his  head,  since  however  little  he  does  it,  he  is 
racked  with  pain  and  tormented.     This  also  I  have  often 
seen. 

401.   A  man  who  is  in  the  love  of  self  and  of  the  world, 
as  long  as  he  lives  in  the  body,  feels  enjoyment  from  those 
loves  and  also  in  the  various  pleasures  which  are  from  them. 
But  a  man  who  is  in  love  to  God  and  in  love  toward  the 
neighbor,  as  long  as  he  lives  in  the  body  does  not  feel  man- 
ifest enjoyment  from  these  loves  and  from  the  good  afi-ec- 
tions  which  are  from  them,  but  only  a  blessedness  that  is 
hardly  perceptible,  because  it  is  stored  up  in  his  interiors 
and  veiled  by  the  exteriors  which  are  of  the  body,  and 
dulled  by  the  cares  of  the  world.    After  death  however,  the 
states  are  entirely  changed  ;  the  enjoyments  of  the  love  of 
self  and  of  the  world  are  then  turned  into  what  is  painful 
and  direful,  because  into  such  things  as  are  called  infernal 
fire,  and  by  turns  into  things  defiled  and  filthy,  correspond- 
mg  to  their  unclean  pleasures,  which,  wonderful  to  tell,  are 
then  enjoyable  to  them.     But  the  obscure  enjoyment  'and 
almost   imperceptible    blessedness   which    had    been   with 
those  in  the  world  who  were  in  love  to  God  and  in  love  to 
the  neighbor,  is  then  turned  into  the  enjoyment  of  heaven, 


278 


HEAVEN  AND  HELL 


which  is  in  every  way  perceptible  and  sensible;  for  that 
blessedness,  which  was  stored  up  and  lay  hid  in  their  in- 
teriors when  they  lived  in  the  world,  is  then  revealed  and 
brought  forth  into  manifest  sensation,  because  they  are  then 
in  the  spirit  and  that  was  the  enjoyment  of  their  spirit. 

402.  All  the  enjoyments  of  heaven  are  conjoined  with 
uses  and  are  in  them,  because  uses  are  the  goods  of  love 
and  charity  in  which  angels  are ;  wherefore  every  one  has 
enjoyments  according  to  his  uses,  and  likewise  in  such  de- 
gree as  is  his  affection  for  use.  That  all  the  enjoyments  of 
heaven  are  enjoyments  of  use,  may  be  manifest  from  com- 
parison with  the  five  bodily  senses  of  man.  There  is  given 
to  each  sense  an  enjoyment  according  to  its  use ;  to  sight, 
hearing,  smell,  taste,  and  touch,  each  its  own  enjoyment ; 
to  sight  enjoyment  from  beauty  and  forms,  to  hearing  from 
harmonious  sounds,  to  smell  from  pleasing  odors,  to  taste 
from  fine  flavors.  The  uses  which  they  severally  perform 
are  known  to  those  who  study  them,  and  more  fully  to 
those  who  are  acquainted  with  correspondences.  That 
sight  has  such  enjoyment  is  from  the  use  which  it  performs 
to  the  understanding,  which  is  inner  sight ;  that  hearing  has 
such  enjoyment  is  from  the  use  which  it  performs  both  to 
the  understanding  and  to  the  will,  by  hearkening;  that 
smell  has  such  enjoyment,  is  from  the  use  which  it  performs 
to  the  bram  and  also  to  the  lungs ;  that  taste  has  such  en- 
joyment is  from  the  use  which  it  performs  to  the  stomach, 
and  thence  to  the  whole  body,  by  nourishing  it.  The  en- 
joyment of  marriage,  which  is  a  purer  and  more  exquisite 
enjoyment  of  touch,  exceeds  all  the  rest  on  account  of  its 
use,  which  is  the  procreation  of  the  human  race  and  thus 
of  angels  of  heaven.  These  delights  are  in  those  sensories 
from  an  influx  of  heaven,  where  every  enjoyment  is  of  use 
and  according  to  use. 

403.  Some  spirits,  from  an  opinion  conceived  in  the 
world,  believed  heavenly  happiness  to  consist  in  an  idle  life, 
in  which  they  would  be  served  by  others ;  but  they  were 


HEAVENLY   JOY   AN0   HAPPINESS  279 

told  that  no  happiness  ever  consists  in  abstaining  from  work 
and  depending  on  this  for  happiness  ;  in  this  way  every  one 
would  wish  to  have  the  happiness  of  others  for  himself,  and 
when  every  one  would  wish  for  it,  no  one  would  have  it. 
Such  a  life  would  not  be  active  but  idle,  in  which  the  fac- 
ulties would  become  torpid ;  when  yet  it  may  be  known  to 
all  that  without  active  life  there  can  be  no  happiness  of  life 
and  that  rest  from  this  activity  is  only  for  the  sake  of  recre- 
ation, that  one  may  return  more  eager  to  the  activity  of  his 
1  e.     Afterward  it  was  shown  by  many  things  that  angelic 
life  consists  m  performing  the  good  works  of  charity,  which 
are  uses,  and  that  all  the  happiness  of  angels  is  in  use,  from 
use,  and  according  to  use.     Those  who  had  the  idea  that 
heavenly  joy  consists  in  living  a  life  of  indolence,  and  of 
breathing  eternal  joy  in  idleness,  were  suffered  to  perceive 
m  order  to  make  them  ashamed,  what  such  a  life  is ;  and  it 
was  perceived  that  it  was  very  sad,  and  that  all  joy  thus 
perishing,  after  a  short  time  they  would  loathe  and  nau- 
seate  it. 

404.  Some  spirits  who  believed  themselves  better  in- 
structed than  others,  said  it  was  their  belief  in  the  world 
that  heavenly  joy  would  consist  solely  in  praising  and  giving 
glory  to  God,  and  that  this  would  be  their  active  life  ■  but 
they  were  told  that  praising  and  giving  glory  to  God  i's  not 
such  active  life,  and  that  neither  has  God  need  of  praises 
and  glorification,  but  His  wiU  is  that  they  should  perform 
uses,  and  thus  the  good  works  which  are  called  deeds  of 
charity.  They  were  not  however  able  to  have  any  idea 
of  heavenly  joy  in  the  works  of  charity,  but  only  an  idea 
of  servitude ;  yet  angels  testified  that  this  joy  is  most  free 

r"''^'u'^''°?''^'  '''°™  '"'^"°^  ^'■'■'="'°"  ««i  is  conjoined 
with  ineffable  delight. 

.ul°u„'^'"'^f  ''"  ''^°  ''"'"^  '"*°  *«  "*''«'■  life  suppose 
that  hell  IS  alike  to  every  one,  and  that  heaven  is  alike  to 

every  one  ;  when  yet  in  both  there  are  infinite  varieties  and 
diversities,  and  in  no  case  is  the  hell  of  one  just  like  that 


28o 


HEAVEN    AND    HELL 


of  another,  nor  the  heaven  of  one  just  like  the  heaven  of 
another ;  as  no  one  man,  spirit  or  angel,  is  ever  just  like 
another,  not  even  as  to  the  face.  When  I  only  thought  of 
two  being  just  alike,  or  equal,  angels  expressed  horror,  say- 
ing that  every  one  thing  is  formed  from  the  harmonious 
concurrence  of  many  things,  and  that  the  one  thing  is  such 
as  that  concurrence  is ;  and  that  thus  a  whole  society  of 
heaven  make  a  one,  and  that  all  the  societies  of  heaven  to- 
gether make  a  one,  and  this  from  the  Lord  alone  through 
love.«  Uses  in  the  heavens  are  likewise  in  all  variety  and 
diversity  and  in  no  case  is  the  use  of  one  exactly  similar 
and  the  same  with  the  use  of  another ;  thus  neither  is  the 
happiness  of  one  similar  and  the  same  with  that  of  another. 
Further,  the  delights  of  every  use  are  innumerable,  and 
those  innumerable  delights  are  in  like  manner  various,  but 
still  conjoined  together  in  such  order  that  they  mutually  re- 
gard each  other,  as  the  uses  of  every  member,  organ,  and 
viscus  in  the  body,  and  still  more  as  the  uses  of  every  ves- 
sel and  fibre  in  every  member,  organ,  and  viscus ;  all  and 
each  of  which  are  so  consociated  that  they  regard  their  own 
good  in  another,  and  thus  in  all,  and  all  in  each  :  from  this 
universal  and  individual  regard  they  act  as  one. 

406.  I  have  spoken  at  times  with  spirits  who  had  come 
recently  from  the  world,  about  the  state  of  eternal  life,  say- 
ing that  it  is  of  importance  to  know  who  is  the  Lord  of  the 
kingdom,  what  sort  of  government  it  has  and  of  what  form  ; 
as  nothing  is  more  important  for  those  who  come  into  an- 

«  One  thing  consists  of  various  things,  and  hence  receives  form  and 
quality  and  perfection  according  to  the  quality  of  harmony  and  agree- 
ment, n.  457,  3241,  8003.  There  is  an  infinite  variety,  and  never  any 
one  thing  the  same  with  another,  n.  7236,  9002.  In  like  manner  in 
the  heavens,  n.  3744,  4CX)5,  7236,  7833,  7836,  9002.  Hence  all  the 
societies  in  the  heavens,  and  all  the  angels  in  a  society,  are  distinct 
from  each  other,  because  in  various  good  and  use,  n.  690,  3241,  3519, 
3804,  3986,  4067,  4149,  4263,  7236,  7833.  The  Divine  love  of  the 
Lord  arranges  all  into  a  heavenly  form,  and  conjoins  them  so  that  they 
are  as  one  man,  n.  457,  3986,  5598. 


HEAVENLY  JOV  AND   HAPPINESS 


281 


other  kingdom  in  the  world,  than  to  know  who  and  what 
the  king  is,  what  the  government,  and  other  particulars  in 
regard  to  the  kingdom,  so  is  it  of  still  more  importance  in 
this  kingdom  in  which  they  are  to  live  to  eternity.     They 
should  know  therefore  that  it  is  the   Lord  who  governs 
heaven,  and  also  the  universe,  for  He  who  governs  the  one 
governs  the  other;  thus  that  the  kingdom  in  which  they 
now  are  is  the  Lord's,  and  that  the  laws  of  this  kingdom 
are  eternal  truths,  which  are  all  founded  in  this  law — that  ) 
they  should  love  the  Lord  above  all  things,  and  the  neigh-  , 
bor  as  themselves ;  and  even  more  than  this,  if  they  would  ) 
be  as  the  angels  they  must  love  the  neighbor  more  than  ) 
themselves.     On  hearing  these  things,  they  could  make  no  ♦ 
reply,  because  in  the  life  of  the  body  they  had  heard  some  I 
such  thing  but  had  not  believed  it,  wondering  that  there  » 
should  be  such  love  in  heaven  and  that  it  could  be  possible  • 
for  any  one  to  love  his  neighbor  more  than  himself.     But  . 
they  were  informed  that  every  good  increases  immensely  in  . 
the  other  life,  and  that  in  the  life  of  the  body  they  cannot  ^ 
go  farther  than  to  love  the  neighbor  as  themselves,  because  4 
they  are  in  the  concerns  of  the  body ;  but  when  these  are  ^ 
removed  their  love  becomes  more  pure  and  at  length  an-  ^ 
gelic  love,  which  is  to  love  the  neighbor  more  than  them- ) 
selves.     For  there  is  joy  in  heaven  in  doing  good  to  an-  \ 
other,  and  no  joy  in  doing  good  to  self,  unless  with  a  view  ^ 
to  its  becoming  another's,  and  thus  for  the  sake  of  another  :  1 
this  is  to  love  the  neighbor  more  than  themselves.     That  ) 
such  love  can  be  given,  may  be  manifest,  it  was  said,  in  the 
world,  from  the  marriage  love  of  some  who  have  suffered 
death  rather  than  that  any  injury  should  be  done  to  their 
consorts ;  from  the  love  of  parents  toward  their  children, 
since  a  mother  would  rather  suffer  hunger  than  see  her 
child  in  want  of  food ;  from  sincere  friendship,  in  which 
one  friend  will  expose  himself  to  perils  for  another ;  and 
even  from  polite  and  pretended  friendship,  that  wishes  to 
emulate  what  is  sincere,  offering  the  better  things  to  those 


\ 


H 


l82 


HEAVEN    AND    HELL 


to  whom  it  professes  to  wish  well,  and  bearing  such  good- 
will in  the  mouth,  though  not  in  the  heart ;  lastly,  from  the 
nature  of  love,  which  is  such  that  its  joy  is  to  serve  others, 
not  for  its  own  sake  but  for  theirs.  But  these  things  could 
not  be  comprehended  by  those  who  loved  themselves  more 
than  others,  and  who  in  the  life  of  the  body  had  been 
greedy  of  gain  ;  least  of  all  by  the  avaricious. 

407.    A  certain  one  who  in  the  life  of  the  body  had  been 
in  power  over  others,  retained  also  in  the  other  life  the  de- 
sire to  rule ;  but  he  was  told  that  he  was  in  another  king- 
dom which  is  eternal,  that  his  rule  on  earth  was  dead,  and 
that  in  the  kingdom  of  heaven  no  one  is  esteemed  except 
according  to  what  he  has  good  and  true,  and  according  to 
the  mercy  of  the  Lord  in  which  he  is  from  his  life  in  the 
world ;  also  that  it  is  in  this  kingdom  as  on  earth,  where 
men  are  esteemed  for  their  wealth  and  for  their  favor  with 
the  prince,  wealth  here  being  good  and  truth,  and  favor 
with  the  prince  being  the  mercy  in  which  man  is  with  the 
Lord  according  to  his  life  in  the  world.    If  on  the  contrary 
he  wishes  to  rule,  he  is  a  rebel,  since  he  is  in  the  kingdom 
of  another.     On  hearing  these  things  he  was  ashamed. 

408.    I  have  spoken  with  spirits  who  supposed  heaven 
and  heavenly  joy  to  consist  in  this,  that  they  should  be 
great.    But  they  were  told  that  in  heaven  he  is  greatest  who 
is  least,  for  he  is  called  least  who  has  no  power  and  wis- 
dom, and  wishes  to  have  no  power  and  wisdom  from  him- 
self, but  from  the  Lord  ;  and  he  who  is  least  in  such  a 
sense,  has  greatest  happiness ;  and  because  he  has  greatest 
happmess,  it  thence  follows  that  he  is  greatest ;  for  thus 
from  the  Lord  he  has  all  power  and  excels  all  in  wisdom  ; 
and  what  is  it  to  be  greatest,  unless  to  be  most  happy?  for 
to  be  most  happy  is  what  the  powerful  seek  by  power  and 
the  rich  by  riches.     It  was  further  said  that  heaven  does 
not  consist  in  desiring  to  be  least  with  a  view  to  be  great- 
est, for  that  would  be  to  aspire  and  covet  to  be  greatest  ; 
but  it  consists  in  willing  from  the  heart  the  good  of  others 


HEAVENLY  JOY   AND   HAPPINESS  28$ 

more  than  of  self,  and  in  serving  others  for  the  sake  of  their 
happmess,  from  no  desire  for  recompense,  but  from  love 

409.    Heavenly  joy  itself,  such  as  it  is  in  its  essence,  can- 
not be  described,  because  it  is  in  the  inmosts  of  the  life  of 
angels,  and  hence  in  every  thing  of  their  thought  and  affec- 
tion, and  from  this  in  every  thing  of  speech  and  in  every 
thing  of  action.    It  is  as  if  the  interiors  were  fully  open  and 
set  free   to   receive  delight  and  blessedness,  which  is  dis- 
persed into  each  of  the  fibres,  and  thus  through  the  whole 
rhe  perception  and  sensation  of  this  joy  is  such  as  cannot 
be  described,  for  commencing  from  the  inmosts,  it  flows 
into  every  particular  derived  from  them,  propagating  itself 
always  with  increase   toward  the  exteriors.     Good  spirits 
who  are  not  yet  in  that  joy,  because  not  yet  raised  up  into 
heaven   when  they  perceive  it  from  an  angel  by  the  sphere 
of  his  love,  are  filled  with  such  enjoyment  that  they  come 
as  It  were  into  a  pleasant  swoon.     This  sometimes  occurs 
with  those  who  desire  to  know  what  heavenly  joy  is 

410.    When  certain  spirits  desired  to  know  what  heavenly 
joy  IS,  It  was  granted  them  to  perceive  it  to  that  degree 
that  they  could  bear  it  no  longer ;  but  still  it  was  not  an- 
gelic joy,  scarcely  in  the  least  degree -as  was  given  me  to 
perceive  by  communication-but  so  slight  as  to  be  almost 
cold,  and  yet  they  called  it  most  heavenly,  because  it  was 
inmost  joy  to  them.     From  this  it  was  evident,  not  only 
hat  there  are  degrees  of  the  joys  of  heaven,  but  also  that 
the  inmost  joy  of  one  scarcely  reaches  to  the  lowest  or 
middle  joy  of  another;  also  that  when  any  one  receives 
his  own  inmost  joy,  he  is  in  his  heavenly  joy,  and  cannot 
endure  what  is  still  more  interior,  which  becomes  painful 
to  nim.  ' 

411.  Certain  spirits,  not  evil,  sank  into  quiescence,  as 
into  sleep,  and  thus  as  to  the  interiors  of  their  mind  were 
taken  up  into  heaven  ;  for  spirits,  before  their  interiors  are 
opened  can  be  taken  up  into  heaven  and  be  instructed  as 
to  the  happiness  of  those  who  are  there.     I  saw  that  they 


284 


HEAVEN    AND    HELL 


were  thus  quiescent  for  half  an  hour,  and  afterward  relapsed 
into  the  exteriors  in  which  they  were  before,  and  then  again 
into  the  recollection  of  what  they  had  seen.  They  said  that 
they  had  been  among  angels  in  heaven  and  had  there  seen 
and  perceived  amazing  things,  all  resplendent  as  from  gold, 
silver,  and  precious  stones,  in  exquisite  forms,  wonderfully 
varied  ;  and  that  angels  were  not  delighted  with  the  out- 
ward things  themselves,  but  with  the  things  they  repre- 
sented, which  were  Divine,  ineffable,  and  of  infinite  wis- 
dom, and  that  these  were  their  joy  —  besides  innumerable 
other  things  which  could  not  be  expressed  in  human  lan- 
guages, not  even  as  to  a  ten-thousandth  part,  nor  fall  into 
ideas  in  which  there  is  any  thing  material. 

412.  Almost  all  who  come  into  the  other  life  are  igno- 
rant of  the  nature  of  heavenly  blessedness  and  happiness, 
because  they  do  not  know  anything  about  internal  joy,  hav- 
ing no  perception  of  it  but  what  they  conceive  from  cor- 
poreal and  worldly  gladness  and  joy  ;  and  so  what  they  are 
ignorant  of  they  suppose  to  be  nothing,  when  yet  corporeal 
and  worldly  joys  are  of  no  account  in  comparison.  The 
well  disposed,  therefore,  who  do  not  know  what  heavenly 
joy  is,  in  order  that  they  may  know  and  understand  what  it 
is,  are  taken  first  to  paradisal  scenes,  which  exceed  every 
idea  of  the  imagination.  Then  they  think  that  they  have 
come  into  the  heavenly  paradise,  but  they  are  taught  that 
this  is  not  real  heavenly  happiness ;  and  so  it  is  given  them 
to  know  interior  states  of  joy  perceptible  to  their  inmost. 
Then  they  are  brought  into  a  state  of  peace  even  to  their 
inmost,  when  they  confess  that  nothing  of  it  is  at  all  ex- 
pressible or  conceivable  ;  finally  they  are  brought  into  a 
state  of  innocence,  even  to  their  inmost  sense.  From  this 
it  is  given  them  to  know  what  real  spiritual  and  heavenly 
good  is. 

413.  But  that  I  might  know  the  nature  and  quality  of 
heaven  and  heavenly  joy,  it  has  been  often  and  for  a  long 
time  granted  me  by  the  Lord  to  perceive  the  enjoyments 


HEAVENLY    JOY    AND    HAPPINESS 


285 


•  of  heavenly  joys ;  in  consequence  of  which  I  am  enabled 
to  know  them  from  living  experience,  but  can  never  de- 
scribe them  ;   yet  something  shall  be  said,  in  order  that 
some  idea  of  them  may  be  had.     Heavenly  joy  is  an  affec- 
tion of  innumerable  enjoyments  and  joys,  which  together 
present  something  general,  in  which  general  thing,  or  gen- 
eral  affection,  are    harmonies   of  innumerable   affections, 
which  do  not  come  to  perception  distinctly,  but  obscurely^ 
because  the  perception  is  most  general.     Still  it  has  been 
given  to  perceive  that  innumerable  things  are  in  it,  in  such 
order  as  can  never  be  described ;  those  innumerable  things 
being  such  as  flow  from  the  order  of  heaven.     Such  is  the 
order  in  all  things  even  the  least  of  the  affection,  which  are 
presented  and  perceived  only  as  one  most  general  thing, 
according  to  the  capacity  of  him  who  is  the  subject.     In  a 
word,  infinite  joys  arranged  in  most  orderly  form  are  in 
every  general  affection  ;  and  there  is  not  one  but  is  living 
and  affecting,  and  indeed  all  of  them  from  the  inmosts,  for 
from  inmosts  heavenly  joys  proceed.    It  has  been  perceived 
also  that  the  joy  and  delight  come  as  from  the  heart,  dif- 
fusing itself  most  softly  through  all  the  inmost  fibres,'  and 
from  these  into  the  bundles  of  fibres,  with  such  an  inmost 
sense  of  enjoyment  that  the  fibre  is  as  it  were  nothing  but 
joy  and  delight,  and  every  capacity  of  perception  and  sen- 
sation thereby  in  like  manner  living  from  happiness.     The 
joy  of  bodily  pleasures,  compared  with  these  joys,  is  as  a 
gross  and  pungent  dust  compared  with  a  pure  and  most ' 
gentle  aura.     I  have  observed  that  when  I  wished  to  trans-   \ 
fer  all  my  enjoyment  into  another,  a  more  interior  and   » 
fuller  enjoyment  than  the  former  continually  flowed  in,  in 
its  place,  and  the  more  I  wished  this,  the  more  flowed  in ;  / 
and  I  perceived  that  this  was  from  the  Lord.  '  • 

414.  Those  who  are  in  heaven  are  continually  advancing 
to  the  spring  of  life,  and  the  more  thousands  pf  years  they 
live,  to  a  spring  so  much  the  more  joyful  and  happy,  and 
this  to  eternity,  with  increase  according  to  the  progressions 


286 


HEAVEN    AND    HELL 


and  degrees  of  their  love,  charity,  and  faith.  Women  who 
have  died  old  and  worn  out  with  age,  if  they  have  lived  in 
faith  in  the  Lord,  in  charity  to  the  neighbor,  and  in  happy 
marriage  love  with  a  husband,  with  the  succession  of  years 
come  more  and  more  into  the  flower  of  youth  and  early 
womanhood,  and  into  beauty  which  exceeds  all  idea  of 
beauty  ever  perceivable  by  our  sight  and  amazes  those  who 
behold  it.  Goodness  and  charity  is  what  forms  and  pre- 
sents in  them  its  own  likeness,  causing  the  joy  and  beauty 
of  charity  to  shine  forth  from  every,  even  the  least  line  of 
the  face,  so  that  they  are  forms  of  charity  itself.  The  form 
of  charity,  which  is  seen  to  the  life  in  heaven,  is  such  that 
charity  itself  is  what  portrays  and  is  portrayed ;  and  this  in 
such  a  manner,  that  the  whole  angel,  especially  the  face,  is 
as  it  were  charity,  which  plainly  appears  to  view  and  is 
clearly  perceived.  This  form  when  beheld  is  beauty  un- 
speakable, affecting  with  charity  the  very  inmost  life  of  the 
mind.  In  a  word,  to  grow  old  in  heaven  is  to  grow  young. 
Those  who  have  lived  in  love  to  the  Lord  and  in  charity 
toward  the  neighbor,  become  such  forms  or  such  beauties 
in  the  other  life.  All  angels  are  such  forms,  with  innumer- 
able variety ;  and  of  these  is  heaven. 


THE    IMMENSITY    OF    HEAVEN. 

415.  That  the  heaven  of  the  Lord  is  immense,  may  be 
evident  from  many  things  which  have  been  said  and  shown 
in  the  foregoing  chapters,  especially  from  this,  that  heaven 
is  of  the  human  race  (n.  311-317),  and  not  only  of  those 
who  are  born  within  the  church,  but  also  of  those  who  are 
born  out  of  it  (n.  318-328)  ;  thus  of  all  from  the  first  be- 
ginning of  this  earth  who  have  lived  in  good.  How  great 
a  multitude  of  men  there  is  in  this  whole  world,  may  be 
concluded  by  every  one  who  knows  any  thing  about  the  di- 
visions, the  regions,  and  kingdoms  of  the  earth.    Whoever 


THE   IMMENSITY   OF   HEAVEN 


287 


goes  into  a  calculation  will  find  that  several  thousands  of 
men  depart  from  it  every  day,  thus  within  a  year  several 
myriads,  if  not  millions ;  and  this  from  the  earliest  times, 
since  which  some  thousands  of  years  have  elapsed.  All  of 
these  men  after  death  have  come  and  are  constantly  com- 
ing into  the  other  world,  which  is  called  the  spiritual  world. 
But  how  many  of  these  have  become  and  are  becoming 
angels  of  heaven,  cannot  be  told.  This  has  been  told  me° 
that  in  ancient  times  very  many  became  angels,  because 
then  men  thought  more  interiorly  and  more  spiritually,  and 
hence  were  in  heavenly  affection ;  but  that  in  the  following 
ages  not  so  many,  because  man  in  the  process  of  time  be- 
came more  external  and  began  to  think  more  naturally,  and 
so  to  be  in  earthly  affection.  From  these  things  it  may  be 
evident  in  the  first  place,  that  the  heaven  from  the  inhabi- 
tants only  of  this  earth  is  great. 

416.  That  the  heaven  of  the  Lord  is  immense,  may  be 
evident  from  this  alone,  that  all  children,  whether  born 
within  the  church  or  without,  are  adopted  by  the  Lord  and 
become  angels,  the  number  of  whom  amounts  to  a  fourth 
or  fifth  part  of  the  whole  human  race  on  earth.  That  every 
little  child,  wherever  born,  whether  within  or  without  the 
church,  whether  of  pious  or  of  impious  parents,  is  received 
at  death  by  the  Lord  and  educated  in  heaven,  and  accord- 
ing to  Divine  order  is  taught  and  imbued  with  affections 
for  good  and  by  them  with  knowledges  of  truth,  and  af- 
terward as  he  is  perfected  in  intelligence  and  wisdom  is  in- 
troduced into  heaven  and  becomes  an  angel,  may  be  seen 
above  (n.  329-345)-  It  may  therefore  be  concluded  how 
great  a  multitude  of  angels  of  heaven  has  come  to  exist, 
from  the  first  creation  to  the  present  time,  from  these  chil- 
dren alone. 

417.  How  immense  the  heaven  of  the  I^rd  is,  may 
also  be  evident  from  this,  that  all  the  planets  visible  to  the 
eye  in  our  solar  system  are  earths,  and  moreover  that  there 
are  innumerable  ones  in  the  universe,  and  all  full  of  inhabi- 


288 


HEAVEN    AND    HELL 


tants.     These  have  been  treated  of  in  a  small  work  upon 
those  earths,  from  which  I  will  quote  the  following  passage  : 
"  That  there  are  many  earths,  and  men  upon  them,  and 
spirits  and  angels  from  them,  is  very  well  known  in  the 
other  life ;  for  it  is  granted  to  every  one  there  who  from 
the  love  of  truth  and  of  use  desires  it,  to  speak  with  spirits 
of  other  earths,  and  to  be  confirmed  thereby  in  regard  to 
a  plurality  of  worlds,  and  to  be  informed  that  the  human 
race  is  not  only  from  one  earth,  but  from  innumerable  ones. 
I  have  spoken  several  times  with  spirits  of  our  earth  on  this 
subject,  and  it  w^as  said  that  any  intelligent  person  may 
know,  from  many  things  with  which  he  is  acquainted,  that 
there  are  many  earths  and  men  upon  them  ;  for  it  may  be 
concluded  from  reason  that  such  large  masses  as  the  plan- 
ets are,  some  of  which  exceed  this  earth  in  magnitude,  are 
not  empty  masses  and  created  only  to  be  borne  and  moved 
round  the  sun,  and  to  shine  with  their  scanty  light  for  one 
earth,  but  must  have  a  more  important  use.     He  who  be- 
lieves, as  every  one  must  believe,  that  the  Divine  created 
the  universe  for  no  other  end  than  that  the  human  race 
might  exist,  and  thence  heaven  —  since  the  human  race  is 
the  seminary  of  heaven  —  cannot  but  believe  that  wherever 
there  is  an  earth  there  must  be  men.    That  the  planets  vis- 
ible to  our  eyes,  because  within  the  boundaries  of  our  so- 
lar system,  are  earths,  may  be  manifest  from  this,  that  they 
are  bodies  of  earthy  matter,  because  they  reflect  the  sun's 
light ;  and  when  viewed  through  telescopes  they  do  not  ap- 
pear as  stars  sparkhng  from  flame,  but  as  earths  varied  with 
darker  portions ;  also  from  this,  that  like  our  earth  they  are 
borne  around  the  sun  and  proceed  in  the  path  of  the  zodiac, 
thus  making  years  and  seasons  of  the  year,  spring,  summer, 
autumn,  and  winter ;  they  also  rotate  on  their  axis,  like  our 
earth,  making  days  and  times  of  the  day,  morning,  mid- 
day, evening,  and  night ;  and  moreover  some  of  them  have 
moons,  called  satellites,  that  revolve  around  their  earth  at 
stated  times,  as  the  moon  around  ours ;  and  that  the  planet 


THE    IMMENSITY    OF    HEAVEN 


289 


Saturn,  because  it  is  at  a  greater  distance  from  the  sun, 
has  also  a  large  luminous  belt,  which  gives  much  reflected 
light  to  that  earth.     Who  that  knows   these   things  and 
thmks  from  reason,  can  ever  say  that  these  planets  are 
empty  bodies?     Moreover  I  have  spoken  with  spirits  on 
this  point,  that  it  might  be  believed  by  man  that  in  the  uni- 
verse  there  are  more  earths  than  one  from  the  fact  that  the 
starry  heaven  is  so  immense,  and  the  stars  there  so  innu- 
merable ;  each  of  which  in  its  place  or  in  its  system  is  a  sun, 
resembling  our  sun,  though  of  various  magnitude.    He  who 
duly  weighs  the  subject,  must  conclude  that  such  an  im- 
mense whole  cannot  but  be  a  means  to  an  end,  which  is 
the  ultimate  end  of  creation ;  and  this  end  is  a  heavenly 
kmgdom,  in  which  the  Divine  may  dwell  with  angels  and 
men.     For  the  visible  universe,  or  the  heaven  illumined  by 
so  innumerable  stars,  which  are  so  many  suns,  is  only  a 
means  that  earths  may  exist,  and  men  upon  them,  from 
whom  is  the  heavenly  kingdom.     From  all  this  a  rational 
man  must  needs  conclude  that  so  immense  a  means  to  so 
great  an  end,  was  not  made  for  the  human  race  of  only  one 
earth.     What  would  this  be  for  the  Divine,  which  is  Infi- 
nite, to  which  thousands,  even  myriads  of  earths,  and  all 
full  of  inhabitants,  would  be  litde,  and  scarce  any  thing? 
There  are  spirits  whose  only  study  is  to  acquire  to  them- 
selves knowledges,  because  these  are  all  their  delight.     On 
this  account  they  are  allowed  to  wander  about,  and  even  to 
pass  out  of  our  solar  system  into  other  systems,  for  the 
acquisition  of  knowledge.     These  spirits,  who  are  from  the 
planet  Mercury,  said  that  there  are  earths  with  inhabitants 
not  only  in  this  solar  world,  but  also  beyond  it,  in  the  starry 
heaven,  to  an  immense  number.     A  calculation  has  been 
made  that  if  there  were  a  million  of  earths  in  the  universe, 
and  on  every  earth  men  to  the  number  of  three  hundred 
millions,  and  two  hundred  generations  within  six  thousand 
years,  and  a  space  of  three  cubic  ells  were  allowed  to  every 
man  or  spirit,  the  number  of  so  many  men  or  spirits  col- 


290 


HEAVEN  AND  HELL 


lected  into  one  sum  would  not  fill  the  space  of  this  earth, 
and  scarcely  more  than  the  space  of  one  of  the  satellites 
about  the  planets  —  a  space  in  the  universe  so  small  as  to 
be  almost  invisible,  since  a  satellite  can  scarcely  be  seen 
by  the  naked  eye.  What  is  this  for  the  Creator  of  the 
universe,  to  whom  it  would  not  be  enough,  if  the  whole  uni- 
verse were  filled,  since  He  is  infinite?  I  have  spoken  on 
this  subject  with  angels,  who  said  that  they  had  a  similar 
idea  of  the  fewness  of  the  human  race  in  respect  to  the  in- 
finity of  the  Creator,  but  that  still  they  do  not  think  from 
spaces,  but  from  states,  and  that,  according  to  their  idea, 
earths  to  the  amount  of  as  many  myriads  as  could  possibly 
be  conceived,  would  still  be  nothing  at  all  to  the  Lord." 

Respecting  the  earths  in  the  universe,  with  their  inhab- 
itants and  the  spirits  and  angels  from  them,  see  in  the 
above-mentioned  little  work  ;  in  which  the  things  related 
have  been  revealed  and  shown  to  me  to  the  intent  that  it 
may  be  known  that  the  heaven  of  the  Lord  is  immense 
and  that  it  is  all  from  the  human  race  ;  also  that  our  Lord  ij 
every  where  acknowledged  as  the  God  of  heaven  and  earth. 
418.  That  the  heaven  of  the  Lord  is  immense  may  also 
be  manifest  from  this,  that  heaven  in  the  whole  complex 
represents  One  Man,  and  also  corresponds  to  all  and  each 
of  the  things  in  man,  and  that  thisj:orrespondence  can 
"^"^^LblSH^i'  since  it  is  not  onlTT^ol-respondence  with 
each  of  the  members,  organs,  and  viscera  of  the  body  in 

J  general,  but  also  in  every  least  particular  with  all  and  each 
of  the  little  viscera  and  little  organs  which  are  within  them, 
and  even  with  each  vessel  and  fibre ;  and  not  only  with 
f  them,  but  also  with  the  organic  substances  which  interiorly 
i  receive  the  influx  of  heaven,  from  which  man  has  interior 
activities  serving  the  operationTof  his  _minH  •  for  wh^T^r 
.  exists  interiorly  in  man,  exists  in  forms,  which  are  sub- 
S  stances,  since  what  does  not  exist  in  substances  as  its  sub- 
<  jects,  is  nothing.     Of  all  these  things  there  is  correspond- 
ence with  heaven,  as  may  be  evident  from  the  chapter 


THE  IMMENSITY  OF  HEAVEN         29I 

n-iiu  increase  or  number  and  thic  fr^^  ..u 
that  alljherehave  one  end    .nH     u,     ,  ^^  '■''^'°" 

that  ^nd.     ihisenduTh-  ''iUoHLiinanimouslytp 

community.     This  is  so  for  thT^^^^TTf^r^ /''^  *''°'-^ 

an  in  heaven  to  Himself  (sfearorn^l'd'he'r '> 
malces  them  to  be  one  in  Himself    Tha   th?  ^"^^  I 

uuu,  proauces  perfection,  every  one  miv  .=^^  ^1      i     I 
from  reason  at  all  enlightened.  ^        ""^^^'^y  ' 

419-    It  has  also  been  given  me  to  spp  th^       . 
heaven  which  is  inhabited 'and  Z  wha  Ts  no   inlT  °J 

great  that  it  coIdT^i^rbe  C.U.H^^J!^^^^^^^'^^^^ 
myriads  of  earths  were  given  and  ..  „      }"  ^  ""^"y, 

men  in  each  earth  as  tf  re  are  In  ou^  ""  ""''^  °^' 
ject  also,  see  the  small  work  on  the  Ear^i^r  r'r '  "'' 
(n.  168).  £-artlK  m  the  Universe, 

420.    That  heaven  is  not  immpn.;^   K„f  „      n 

from  certain  passages  in  the  Word  L..'  '°™'  '"^"^ 
the  sense  of  itsletter  as  from  1  ''1°°'' '"°'^'"S  to 
^  1      L  ^cucr,  as  trom  those  where  it  i<  <z^;a  *u  ^ 

only  the  poor  are  received  into  heaven  and  on.l      , 
also  only  those  who  are  within  the  church  and  n^.T ' 

ctdrx'  he "'  ^"'  ?"^  °"'^  ^°^  whom't::  1":  mt:: 

cedes ,  that  heaven  is  closed  when  it  is  filled   and  thn^lt- 
time  IS  Dredetprminori      d  .  ^,        ,         '""^u,  and  that  this 

is  never^lo    dandlhat  tire''  '°  "°'  '"°^  ''^'  '^"-- 

mined,  nor  any  ^  ^LtlZ  "an"d 'thT/th''"^  '^"'^^'^^- 

the  elect  who  are  in  the  wT    f        .  """'^  """^  called 

"°  are  in  the  life  of  good  and  truth,"  and  that 

"    They  are  the  elect  who  are  in  the  hfe  „f  „ .    >       . 

■>«<:  m  me  iiie  of  good  and  truth,  n.  3755, 


292 


HEAVEN    AND    HELL 


they  are  called  poor  who  are  not  in  the  knowledges  of  good 
and  truth  and  still  desire  them,  who  from  that  desire  are 
also  called  hungry/  Those  who  have  conceived  an  idea  of 
the  small  extent  of  heaven  from  the  Word  not  understood, 
do  not  know  but  that  heaven  is  in  one  place,  where  all  are 
gathered  together ;  when  yet  heaven  consists  of  innumera- 
ble societies  (see  above,  n.  41-50).  They  do  not  know 
also  but  that  heaven  is  granted  to  every  one  from  immedi- 
ate mercy,  and  thus  that  there  is  admission  and  reception 
only  from  favor ;  neither  do  they  understand  that  the  Lord 
from  mercy  leads  every  one  who  receives  Him,  and  that  he 
receives  Him  who  lives  according  to  the  laws  of  Divine  or- 
der, which  are  the  precepts  of  love  and  of  faith,  and  that 
to  be  thus  led  by  the  Lord,  from  infancy  to  the  last  period 
of  life  in  the  world,  and  afterward  to  eternity,  is  the  mercy 
which  is  meant.  Let  them  know,  therefore,  that  every  man 
is  born  for  heaven,  and  that  he  is  received  who  receives 
heaven  in  himself  in  the  world,  and  he  is  excluded  who 
does  not  receive  it. 


39CX).  There  is  not  any  election  and  reception  into  heaven  from  mercy, 
as  is  understood,  but  according  to  life,  n.  5057,  5058.  Immediate 
mercy  of  the  Lord  is  not  given,  but  mediate,  that  is,  to  those  who  live 
according  to  His  precepts,  whom  from  mercy  He  leads  continually  in 
the  world,  and  afterward  to  eternity,  n.  8700,  10659. 

b  By  the  poor,  in  the  Word,  are  meant  those  who  are  spiritually 
poor,  that  is,  who  are  in  ignorance  of  truth  and  yet  desire  to  be  in- 
structed, n.  9209,  9253,  10227.  They  are  said  to  hunger  and  thirst, 
which  is  to  desire  the  knowledges  of  good  and  of  truth,  by  which  there 
is  introduction  into  the  church  and  heaven,  n.  4958,  10227. 


THE  WORLD   OF  SPIRITS   AND    MAN'S 
STATE   AFTER   DEATH. 


WHAT    THE   WORLD    OF    SPIRITS    IS. 

42 1 .  The  world  of  spirits  is  not  heaven,  nor  is  it  hell,  but 
It  IS  the  middle  place  or  state  between  the  two  ;  for  it  is  the 
place  mto  which  man  first  comes  after  death,  and  from 
which  after  his  appointed  time  he  is,  according  to  his  life  in 
the  world,  either  elevated  into  heaven  or  cast  into  hell 

422.  The  world  of  spirits  is  the  middle  place  between 
heaven  and  hell,  and  also  it  is  the  middle  state  of  man  after 
death.     That  it  is  the  middle  place  was  manifest  to  me 
from  this,  that  the  hells  are  beneath  and  the  heavens  above  : 
and  that  it  is  the  middle  state,  from  this,  that  man  so  long 
as  he  IS  there  is  not  yet  in  heaven  nor  in  hell    The  state 
of  heaven  m  man  is  the  conjunction  of  good  and  truth  in 
him,  and  the  state  of  hell  is  the  conjunction  of  evil  and 
talsity  in  him.     When  in  a  man-spirit  good  is  conjoined  to 
truth,  then  he  comes  into  heaven,  because,  as  was  said,  that 
conjunction  is  heaven  in  him  ;   but  when  in  a  man-spirit 
evil  IS  conjoined  with  falsity,  then  he  comes  into  hell  be- 
cause that  conjunction  is  hell  in  him.     This  conjunction  is 
effected  in  the  world  of  spirits,  since  man  is  then  in  a  mid- 
dle state.     It  is  the  same  thing  whether  you  say  the  con- 
junction  of  the  understanding  and  the  will,  or  the  conjunc- 
tion of  truth  and  good. 

423.   First,  something  is  here  to  be  said  of  the  conjunc- 

293 


294 


HEAVEN  AND  HELL 


tion  of  the  understanding  and  the  will,  and  of  its  being  the 
same  with  the  conjunction  of  good  and  truth,  since  that 
conjunction  is  effected  in  the  world  of  spirits.  Man  has  an 
understanding  and  he  has  a  will ;  the  understanding  re- 
ceives truths  and  is  formed  from  them,  and  the  will  receives 
goods  and  is  formed  from  them  ;  whatever  therefore  a  man 
understands  and  thinks  from  his  understanding,  he  calls 
true,  and  whatever  a  man  wills  and  thinks  from  his  will, 
he  calls  good.  Man  can  think  from  the  understanding  and 
from  this  perceive  what  is  true,  as  also  what  is  good ;  yet 
he  does  not  think  it  from  the  will,  unless  he  wills  it  and 
does  it ;  when  he  wills  it  and  from  willing  does  it,  then  it 
is  both  in  the  understanding  and  in  the  will,  consequently 
in  the  man.  For  the  understanding  alone  does  not  make 
a  man,  nor  the  will  alone,  but  the  understanding  and  will 
together ;  wherefore  that  which  is  in  both,  is  in  the  man 
and  is  appropriated  to  him.  That  which  is  only  in  the 
understanding,  is  indeed  with  a  man,  but  not  in  him  ;  it 
is  only  a  thing  of  his  memory,  and  a  thing  of  knowledge 
in  the  memory,  of  which  he  can  think  when  he  is  not  in 
himself,  but  out  of  himself  with  others ;  thus  of  which  he 
can  speak  and  reason,  and  according  to  which  also  he  can 
feign  affections  and  gestures. 

424.  That  man  can  think  from  the  understanding  and 
not  at  the  same  time  from  the  will,  is  provided  in  order  that 
he  may  be  capable  of  being  reformed  ;  for  man  is  reformed 
by  means  of  truths,  and  truths,  as  already  said,  are  of  the 
understanding.  For  man  is  born  into  every  evil  as  to  the 
will,  and  hence  of  himself  he  does  not  will  good  to  any 
one,  but  to  himself  alone  ;  and  he  who  wills  good  to  him- 
self alone,  is  delighted  with  misfortunes  that  happen  to 
others,  especially  when  to  his  own  advantage  ;  for  he  wishes 
to  get  to  himself  the  goods  of  all  others,  whether  honors 
or  riches,  and  so  far  as  he  can  do  this,  he  rejoices  in  him- 
self. In  order  that  this  will  may  be  amended  and  re- 
formed, it  is  given  to  man  to  be  able  to  understand  truths, 


THE   WORLD  OF   SPIRITS 


295 


and  by  them  to  subdue  the  affections  of  evil  which  soring 
from  the  will.     From  this  it  is  that  man  can  thi  k  truth! 
from  the  understanding,  and  also  speak  them  and  do  them 
whde  yet  he  cannot  think  them  from  the  will  unti  he  i^ 
such  that  he  wills  them  and  does  them  from  himsdf  thI 
IS    f^om  the  heart.     When  a  man  is  such,  then  w^t  t 
thinks  frorn  the  understanding  is  of  his  /aith,  and  wha 
he  thmks  from  the  will  is  of  his  love ;  therefor;  with  him 
faith  and   love   then   conjoin  themselves,  like  the  undr 
standmg  and  the  will.  ^^^^' 

425.   As  far,  therefore,  as  truths  of  the  understanding  are 
conjoined  to  goods  of  the  will,  thus  as  far  as Tmal       , 
truths  and  so  does  them,  so  fa'r  he  has  liven  in  ^Sf 

:Tere7"or  h:'r'  r  r-""^'^"  ^^  ^-^  ^^ 

derstandin.  ^^^er  hand,  as  far  as  falsities  of  the  un- 

derstanding are  conjoined  to  evils  of  the  will,  so  far  man 

evil  IS  hell.     But  as  far  as  truths  of  the  understanding  are 

die  state      Almost  every  man  at  this  day  is  in  such  a  state 
that  he  knows  truths  and  fmm  i^.,^    1  ^  ,  ^ 

under.t;,nrl,nr.\K         'u  knowledge  and  also  from 

understand  ng  thinks  them,  and  either  does  much  of  them 
or  ittle  of  them,  or  does  nothing  of  them,  or  acts  conS 

or  htl  he  is     ?"  H  "tV"''  '^  "^'^  ^^^'^  ^^^her  heaven 
or  hell,  he  is  after  death  first  brought  into  the  world  of 

spirits  and  the.e  a  conjunction  of  good  and  truth  is  effected 
with  those  who  are  to  be  elevated  into  heaven  and  a  rnn 
junction  of  evil  and  falsity  with  those  who  2  to  b  Zt 
into  hell.  For  it  is  not  permitted  to  any  one,  in  Lven  o 
m  hell,  to  have  a  divided  mind,  that  is,  to  understind  one 
thing  and  to  will  another ;  but  to  undemandwh^he  ^ 
and  to  will  what  he  understands.     In  heaven  then    L     I 

^iHlS:^^  wjlLimderstaad  truth   a^  S?,  tfu^^ 

~  -1  7.'"'      ,- —-«-—!_.!„'  ^ii^L.!"  neii  ne  who  wills 

e.vil,  will  understand  whflt  j-j  ftlse.    Therefore  with  the  ^ood 
falsities  are  there  removed  and  truths  are  given  4reeTb,e 


296 


HEAVEN  AND  HELL 


THE   WORLD   OF   SPIRITS 


297 


and  conformable  to  their  good,  and  with  the  evil  truths  are 
removed  and  falsities  are  given  agreeable  and  conformable 
to  their  evil.  From  these  things  it  is  manifest  what  the 
world  of  spirits  is. 

426.  In  the  world  of  spirits  there  are  vast  numbers,  be- 
cause the  first  meeting  of  all  is  there,  and  all  are  there  ex- 
plored and  prepared.  There  is  no  fixed  term  for  their 
continuance  there ;  some  only  enter  that  world  and  are 
presently  either  taken  away  into  heaven  or  cast  down  into 
hell ;  some  remain  there  only  for  weeks,  some  for  several 
years,  but  not  more  than  thirty.  The  difference  of  time 
depends  on  the  correspondence  and  want  of  correspond- 
ence of  the  interiors  and  exteriors  in  man.  But  how  a 
man  in  that  world  is  brought  from  one  state  into  another 
and  prepared,  will  be  told  in  what  follows. 

427.  Men  after  death  as  soon  as  they  come  into  the 
world  of  spirits,  are  clearly  distinguished  by  the  Lord ; 
the  evil  are  at  once  attached  to  the  infernal  society  in  which 
they  were  in  the  world  as  to  their  ruling  love  ;  and  the  good 
are  at  once  attached  to  the  heavenly  society  in  which  they 
were  in  the  world  as  to  love,  charity,  and  faith.  But  though 
they  are  thus  divided,  still  they  who  have  been  friends  and 
acquaintances  in  the  life  of  the  body,  all  meet  and  converse 
together,  when  they  desire  it,  especially  wives  and  husbands 
and  brothers  and  sisters.  I  have  seen  a  father  speak  with  six 
sons  and  recognize  them  and  I  have  seen  many  others  with 
their  relatives  and  friends,  who,  however,  because  they  were 
of  diverse  dispositions,  from  their  Ufe  in  the  world,  were 
soon  separated.  But  when  they  have  come  from  the  world 
of  spirits  into  heaven,  or  into  hell,  they  then  see  each  other 
no  more,  nor  know  each  other,  unless  they  are  of  a  similar 
disposition,  from  similar  love.  The  reason  that  they  see 
each  other  in  the  world  of  spirits,  and  not  in  heaven  and 
hell,  is  that  those  who  are  in  the  world  of  spirits  are  brought 
into  states  similar  to  those  which  they  had  in  the  life  of  the 
body,  one  after  another ;  but  afterward  all  are  brought  into 


a  constant  state  like  that  of  their  ruling  love,  in  which  one 
knows  another  only  from  similarity  of  love;  for    as  was 

shown  above   (n.  41-50),  similarity  conjoins  and'dissimi- 
lanty  disjoins. 

428.   The  world  of  spirits,  as  it  is  the  middle  state  be- 
tween heaven  and  hell  with  man,  is  also  the  middle  place  • 
beneath  are  the  hells,  and  above  are  the  heavens.     All  the 
hells  are  closed  to  that  world ;  they  are  open  only  through 
holes  and  clefts,  as  of  rocks,  and  through  wide  openings 
which  are  guarded,  to  prevent  any  one  from  coming  out 
except  by  permission.     This  permission  is  granted  when 
there  is  any  urgent  necessity — of  which  hereafter.    Heaven 
also  IS  enclosed  on  all  sides,  nor  is  there  a  passage  open  to 
any  heavenly  society,  except  by  a  narrow  way,  the  entrance 
of  which  is  also  guarded.     Those  outlets  and  these  en- 
trances are  what  are  called  in  the  Word  the  gates  and  doors 
of  hell  and  of  heaven. 

429.   The  world  of  spirits  appears  as  a  valley  between 
mountains  and  rocks,  with  here  and  there  windings  and  ele- 
vations.    The  gates  and  doors  to  the  heavenly  societies  are 
not  seen,  except  by  those  who  are  prepared  for  heaven,  nor 
are  they  found  by  others ;  to  every  society  there  is  one  en- 
trance from  the  world  of  spirits,  and  then  one  way,  branch- 
ing in  the  ascent  into  several.     Neither  are  the  gates  and 
doors  to  the  hells  seen,  except  by  those  who  are  about  to 
enter,  to  whom  they  are  then  opened ;  and  when  they  are 
opened,  there  appear  caverns  dusky  and  as  if  sooty,  tend- 
mg  obliquely  downward  to  the  deep,  where  again  there  are 
many  doors.     Through  those  caverns  are  exhaled  nauseous 
and  fetid  stenches  which  good   spirits  flee  from,  because 
they  have  an  aversion  to  them,  but  which  evil  spirits  seek 
for,  because  they  are  their  delight ;  for  as  every  one  in  the 
world  has  been  delighted  with  his  own  evil,  so  after  death 
he  is  delighted   with  the  stench  to  which  his  evil  corre- 
sponds.    In  this  they  may  be  compared  with  rapacious 
birds  and  beasts,  as  ravens,  wolves,  and  swine,  which  fly 


k. "O' 


298 


HEAVEN    AND    HELL 


and  run  to  carrion  and  dunghills  when  they  perceive  their 
stench.  I  heard  a  certain  one  crying  out  aloud,  as  from 
inward  torture,  when  a  breath  from  heaven  struck  him  ; 
and  afterward  tranquil  and  glad  when  the  exhalation  from 
hell  reached  him. 

430.  There  are  also  with  every  man  two  gates,  one  of 
which  leads  to  hell,  and  is  opened  to  evils  and  falsities 
therefrom ;  the  other  leads  to  heaven,  and  is  opened  to 
goods  and  truths  therefrom.  The  gate  of  hell  is  opened  to 
those  who  are  in  evil  and  its  falsity,  and  only  through  chinks 
from  above  something  of  light  from  heaven  flows  in,  by 
which  inflowing  a  man  is  able  to  think,  to  reason,  and  to 
speak ;  but  the  gate  of  heaven  is  opened  to  those  who  are 
in  good  and  its  truth.  For  there  are  two  ways  which  lead 
to  the  rational  mind  of  man ;  a  superior  or  internal  way, 
through  which  good  and  truth  from  the  Lord  enters,  and 
an  inferior  or  external  way,  through  which  what  is  evil  and 
false  enters  from  hell ;  in  the  middle  is  the  rational  mind 
itself,  to  which  the  ways  tend.  Hence  as  far  as  light  from 
heaven  is  admitted,  so  far  man  is  rational,  but  as  far  as  it 
is  not  admitted,  so  far  he  is  not  rational,  however  he  may 
appear  to  himself.  These  things  are  said  that  it  may  also 
be  known  what  correspondence  man  has  with  heaven  and 
with  hell.  His  rational  mind  while  it  is  being  formed,  cor- 
responds to  the  world  of  spirits ;  what  is  above  it  corre- 
sponds to  heaven  and  what  is  below  to  hell.  What  is  above 
it  is  opened,  and  what  is  below  it  is  closed  to  the  influx  of 
evil  and  the  false,  with  those  who  are  being  prepared  for 
heaven ;  but  what  is  below  it  is  opened,  and  what  is  above 
it  is  closed  to  the  influx  of  good  and  truth,  with  those  who 
are  being  prepared  for  hell.  Hence  the  latter  cannot  look 
otherwise  than  below  themselves,  that  is,  to  hell,  and  the 
former  cannot  look  otherwise  than  above  themselves,  that 
is,  to  heaven.  To  look  above  themselves  is  to  look  to  the 
Lord,  because  He  is  the  common  centre  to  which  all  things 
of  heaven  look,  but  to  look  below  themselves  is  to  look 


EVERY    MAN    A    SPIRIT   AS   TO   INTERIORS         299 

t^hTn^strhHU   \"^  1"  '^'  "PP^^^^^  '^^"'^^^  ^  -hich  all 
thing    of  hell  look  and  tend  (see  above,  n.  123,  124). 

me  precedmg  pages  by  spirits,  where  they  are  mentionpH 
and  by  angels,  those  who  are  in  heaven.  "^^^^^^"^d, 


EVERY    MAN    IS    A    SPIRIT    AS    TO    HIS    INTERIORS. 

the'bodv^o'"''.'^".''  r'f  ^^'"^  '^'  ^"^^*^^^'  ^^y  ^"ow  that 

oul  th?.    K  '^^"^'  ^'^'"^^  ''  ''  "^^^^"^J'  but  that  the 

soul  thinks,  because  it  is  spiritual.    The  soul  of  man-upon 

he  immortality  of  which  many  have  written -is  his  sZt 

thinks  in  the  body,  for  it  is  spiritual,  and  what  is  spiritual 
receives  what  is  spiritual  and  lives  spiritually,  Jhih       to 
think  and  to  will.     All  the  rational  Hfe,  therefo  e  which  a P 
pears  in  the  body  is  of  the  soul,  and  nothing  o  'tie  body  ^ 
for  the  body,  as  said  above,  is  material,  ani  that  wh^ch  is' 

were  adjoined  to  the  spirit,  in  order  that  the  spirit  of  man 
oT^hth  an  t'''  ^"'  ^"'^^"^  '''''  •"  ^^^  naturllwoTa 

what  is  spiriti'l"-!  K  ""^""^  '^^^  "^^  "-'  b«^  -^y 

what  IS  spiritual,  it  may  be  evident  that  whatever  lives  in 

man  is  his  spirit,  and  that  the  body  only  serves  it  just  Is 
what  IS  instrumental  serves  a  moving  living  force  i 

said  indeed  of  an  instrument  that  it  acts,  moves  or  striks 
but  to  believe  that  this  is  of  the  instniment,  and'nottf  h  m^ 
who  acts,  moves,  or  strikes  by  it,  is  a  fallacy. 

nfe  acts  and  feels,  is  solely  of  the  spirit,  and  nothing  of  the 
body,  It  follows  that  the  spirit  is  the  man  himself-  or  w^al 
IS  the  same  thing,  that  a  man  viewed  in  himsel    i's  a  spth 
and  also  in  like  form  ;  for  whatever  lives  and  feel   In^ 


300 


HEAVEN  AND  HELL 


is  of  his  spirit,  and  every  thing  in  man,  from  the  head  to 
the  sole  of  his  foot,  lives  and  feels.  Hence  it  is  that  when 
the  body  is  separated  from  its  spirit,  which  is  called  dying, 
the  man  remains  still  a  man,  and  lives.  I  have  heard  from 
heaven  that  some  who  die,  when  they  lie  upon  the  bier,  be- 
fore they  are  raised  up,  think  even  in  their  cold  body,  nor 
do  they  know  otherwise  than  that  they  still  live,  but  with 
the  difference  that  they  cannot  move  a  particle  of  matter 
belonging  to  the  body. 

434.    Man  cannot  think  and  will  unless  there  be  a  sub- 
ject, which  is  substance,  from  which  and  in  which  he  thinks 
and  wills ;  whatever  is  supposed  to  exist  without  a  substan- 
tial subject,  is  nothing.     This  may  be  known  from  the  fact 
that  man  cannot  see  without  an  organ  which  is  the  subject 
of  his  sight,  nor  hear  without  an  organ  which  is  the  sub- 
ject of  his  hearing  ;  sight  and  hearing  without  these  organs 
are  nothing,  nor  do  they  exist.    So  also  with  thought,  which 
is  inner  sight,  and  perception,  which  is  inner  hearing ;  un- 
less they  were  in  and  from   substances  that  are  organic 
forms  and  subjects  of  the  faculties,  they  would  not  exist  at 
all.     From  these  things  it  may  be  evident  that  the  spirit  of 
man  is  equally  in  a  form,  and  that  it  is  in  the  human  form, 
and  that  it  enjoys  sensories  and  senses  as  well  when  separa- 
ted from  the  body  as  when  it  was  in  it,  and  that  all  of  the 
life  of  the  eye,  and  all  of  the  life  of  the  ear,  in  a  word,  all 
of  the  life  of  sense  which  man  has,  is  not  of  his  body,  but 
of  his  spirit  in  these  organs  and  in  their  minutest  particu- 
lars.    Hence  it  is  that  spirits  see,  hear,  and  feel  as  well  as 
men  ;  not  however,  in  the  natural  world,  after  being  loosed 
from  the  body,  but  in  the  spiritual.     The  natural  sensation 
which  the  spirit  had  when  it  was  in  the  body,  was  through 
the  material  part  that  was  added  to  it ;  but  still  it  then  had 
spiritual  sensation  at  the  same  time,  in  thinking  and  willing. 
435.   These  things  are  said  for  the  sake  of  convincing 
the  rational  man  that  man  viewed  in  himself  is  a  spirit,  and 
that  the  corporeal  part  added  to  the  spirit  for  the  sake  of 


EVERY    MAN    A    SPIRIT   AS  TO  INTERIORS  301 

services  in  the  natural  and  material  world,  is  not  the  man, 
but  only  an  instrument  for  the  use  of  his  spirit.     But  con- 
firmations from  experience  are  better,  since  the  deductions 
of  reason  are  not  comprehended  by  many,  and  with  those 
who  have  confirmed  themselves  in  the  contrary,  are  turned 
mto  matters  of  doubt  by  reasonings  from  the  fallacies  of 
the  senses.     Those  who  have  confirmed  themselves  in  the 
contrary  of  man's  being  a  spirit,  are  accustomed  to  think 
that  beasts  live  and  feel  like  men,  and  thus  that  they  also 
have  something  spiritual,  like  what  man  has,  and  yet  it  dies 
with  the  body.     But  the  spiritual  of  beasts  is  not  such  as 
the  spiritual  of  man  is ;  for  man  has,  and  beasts  have  not, 
an  inmost,  into  which  the  Divine  flows  and  elevates  to 
Itself,  and  by  it  conjoins  to  Itself.     Hence  man  and  not 
beasts  can  think  about  God  and  about  the  Divine  things 
of  heaven  and  the  church,  and  love  God  from  them  and  in 
them,  and  thus  be  conjoined  to  Him ;  and  whatever  can 
be  conjoined  to  the  Divine  cannot  be  dissipated  ;  but  what-     ' 
ever  cannot  be  conjoined  to  the  Divine,  is  dissipated.    The 
mmost,  which  man  has  above  beasts,  was  treated  of  above 
(n.  39),  and  what  was  then  said  will  here  be  repeated,  be- 
cause it  is  of  importance  to  dissipate  the  fallacies  conce'ived 
from  this  error  by  many  who,  from  want  of  knowledge  and 
trained  intellect,  cannot  form  rational  conclusions  on  the 
subject.     The  words  are  these  : 

''  In  conclusion  may  be  stated  a  hidden  fact  about  the 
angels  of  the  three  heavens,  which  has  not  hitherto  come 
mto  any  one's  mind,  for  want  of  understanding  of  degrees, 
namely,  that  with  every  angel,  and  also  with  every  man' 
there  is  an  inmost  or  highest  degree,  or  an  inmost  and 
highest  something,  into  which  the  Lord's  Divine  first  or 
proximately  flows,  and  from  which  it  disposes  the  other 
interiors  that  follow  in  him  according  to  the  degrees  of 
order.  This  inmost  or  highest  degree  may  be  called  the 
Lord's  entrance  to  the  angel  and  to  the  man,  and  His 
veriest  dwelling-place  with  them.     By  means  of  this  inmost 


302 


HEAVEN    AND    HELL 


or  highest  degree  man  is  man,  and  is  distinguished  from 
brute  animals,  which  have  it  not.  Hence  it  is  that  man, 
otherwise  than  animals,  can  be  elevated  as  to  all  his  inte- 
riors, which  are  of  his  mind  and  disposition,  by  the  Lord 
to  Himself;  can  believe  in  Him,  be  affected  with  love  to 
Him,  and  thus  behold  Him ;  and  can  receive  intelligence 
and  wisdom,  and  speak  from  reason.  It  is  from  this  cause 
that  he  lives  to  eternity.  But  what  is  disposed  and  pro- 
vided by  the  Lord  in  this  inmost  degree,  does  not  flow 
manifestly  into  the  perception  of  any  angel,  since  it  is 
above  his  thought  and  transcends  his  wisdom." 

436.  That  man  is  a  spirit  as  to  his  interiors,  has  been 
given  me  to  know  by  much  experience,  which  if  I  should 
adduce  all  of  it  would,  so  to  speak,  fill  volumes.  I  have 
spoken  with  spirits  as  a  spirit,  and  I  have  spoken  with  them 
as  a  man  in  the  body ;  and  when  I  spoke  with  them  as  a 
spirit,  they  knew  no  otherwise  than  that  I  myself  was  a 
spirit,  and  also  in  a  human  form  as  they  were.  My  interi- 
ors so  appeared  before  them,  since  when  I  spoke  as  a  spirit 
my  material  body  was  not  seen. 

437.  That  man  as  to  his  interiors  is  a  spirit,  may  be 
evident  from  this,  that  after  the  body  is  separated,  which 
takes  place  when  he  dies,  still  man  lives  afterward  as  before. 
That  I  might  be  confirmed  in  this,  it  has  been  given  me  to 
speak  with  almost  all  whom  I  had  ever  known  in  their  life 
in  the  body ;  with  some  for  hours,  with  some  for  weeks  and 
months,  and  with  some  for  years,  and  this  principally  in 
order  that  I  might  be  confirmed,  and  that  I  might  testify. 

438.  To  the  above  may  be  added  that  every  man,  even 
while  he  lives  in  the  body,  is  as  to  his  spirit  in  society  with 
spirits,  though  he  does  not  know  it ;  a  good  man  through 
them  in  an  angelic  society,  and  an  evil  man  in  an  infernal 
society ;  and  into  the  same  society  he  comes  after  death. 
This  has  been  frequently  said  and  shown  to  those  who  after 
death  have  come  among  spirits.  A  man  is  not  indeed  seen 
in  that  society  as  a  spirit  when  he  lives  in  the  world,  be- 


EVERY    MAN    A    SPIRIT    AS    TO    INTERIORS 


303 


cause  he  then  thinks  naturally;  but  those  who  think  ab- 
stractly from  the  body,  because  then  in  the  spirit,  are  some- 
times seen  in  their  society  ;  and  when  seen  they  are  easily 
distinguished  from  the  spirits  there,  for  they  go  about  med- 
itating, are  silent,  and  do  not  look  at  others,  appearing  not 
to  see  them  ;  and  as  soon  as  any  spirit  speaks  to  them,  they 
vanish. 

439.  That  it  may  be  illustrated  that  a  man  as  to  his  in- 
teriors is  a  spirit,  I  will  relate  from  experience  how  the  case 
is  when  a  man  is  withdrawn  from  the  body,  and  how  it  is 
when  he  is  carried  away  by  the  spirit  to  another  place. 

440.  As  to  being  withdrawn  from  the  body,  the  case  is 
this.  The  man  is  brought  into  a  state  which  is  midway  be- 
tween sleep  and  wakefulness,  and  when  he  is  in  this  state 
he  cannot  know  any  otherwise  than  that  he  is  wide  awake  ; 
all  the  senses  are  as  wakeful  as  in  the  highest  wakefulness 
of  the  body,  both  sight  and  hearing  and  what  is  wonder- 
ful, the  sense  of  touch,  which  is  then  more  exquisite  than 
it  ever  can  be  when  the  body  is  awake.  In  this  state  also 
spirits  and  angels  have  been  seen  to  the  very  life,  likewise 
heard  and  what  is  wonderful,  touched ;  and  then  scarce 
any  thing  of  the  body  intervened.  This  is  the  state  which 
is  called  being  withdrawn  from  the  body,  and  not  knowing 
whether  one  is  in  the  body  or  out  of  it.  I  have  been  let 
into  this  state  only  three  or  four  times,  that  I  might  just 
know  what  it  is,  and  at  the  same  time  that  spirits  and  an- 
gels enjoy  every  sense,  and  man  also  as  to  his  spirit  when 
withdrawn  from  the  body. 

441.  As  to  being  carried  away  by  the  spirit  to  another 
place,  it  has  been  shown  me  by  living  experience  what  it  is, 
and  how  it  is  done  ;  but  this  only  two  or  three  times  :  a 
single  instance  I  will  relate.  Walking  through  the  streets 
of  a  city  and  through  fields,  and  being  at  the  same  time  en- 
gaged in  conversation  with  spirits,  I  knew  no  otherwise  than 
that  I  was  awake  and  with  my  usual  sight,  thus  walking 
without  stumbling  j  and  all  the  while  I  was  in  vision,  seeing 


304 


HEAVEN  AND  HELL 


groves,  rivers,  palaces,  houses,  men,  and  so  forth.  But  af- 
ter walking  in  this  way  for  hours,  suddenly  I  saw  with  my 
bodily  eyes  and  observed  that  I  was  in  another  place.  Be- 
ing greatly  astonished  at  this,  I  perceived  that  I  had  been 
in  a  similar  state  with  those  of  whom  it  is  said,  that  they 
were  led  away  by  the  spirit  into  another  place.  For  in 
this  state  the  way  is  not  attended  to,  though  it  be  of  many 
miles ;  neither  is  time  reflected  on,  though  it  be  of  many 
hours  or  days ;  neither  is  any  fatigue  perceived  ;  and  the 
man  is  led  unerringly  through  ways  of  which  he  himself  is 
ignorant,  even  to  the  appointed  place. 

442.  But  these  two  states  of  man,  which  are  his  states 
when  he  is  in  his  interiors,  or  what  is  the  same,  when  he  is 
in  the  spirit,  are  extraordinary,  and  were  shown  to  me  only 
that  I  might  know  what  they  are,  because  they  are  known 
within  the  church.  To  speak  with  spirits,  however,  and 
to  be  with  them  as  one  of  them,  has  been  granted  to  me 
even  in  full  wakefulness  of  the  body,  and  this  now  for  many 
years. 

443.  That  man  as  to  his  interiors  is  a  spirit,  may  be 
further  confirmed  from  what  was  said  and  shown  above 
(n.  311-317),  where  it  was  shown  that  heaven  and  hell  are 
from  the  human  race. 

444.  By  man's  being  a  spirit  as  to  the  interiors,  is  meant 
as  to  the  things  which  are  of  his  thought  and  will,  since 
they  are  the  interiors  themselves  which  cause  man  to  be 
man,  and  such  a  man  as  he  is  as  to  these  interiors. 


man's   resuscitation  from  the  dead,  and 
entrance  into  eternal  life. 

445.  When  the  body  is  no  longer  able  to  discharge  its 
functions  in  the  natural  world,  corresponding  to  the  thoughts 
and  affections  of  its  spirit  which  it  has  from  the  spiritual 
world,  then  man  is  said  to  die.    This  takes  place  when  the 


RESUSCITATION    FROM    THE   DEAD  305 

breathing  of  the  lungs  and  beating  of  the  heart  cease  ;  yet 
the  man  does  not  die,  but  is  only  separated  from  the  bodiiy 
part  which  he  had  for  use  in  the  world,  and  the  man  him- 
self  lives.  It  IS  said  that  the  man  himself  lives,  because 
man  ,s  not  man  from  the  body,  but  from  the  spirit,  since 
the  spirit  thinks  m  man,  and  thought  with  affection  makes 
man.  From  this  it  is  plain  that  man  when  he  dies,  only 
passes  [rom  one  world  into  another.  Hence  it  is  that  death, 
m  the  Word,  in  its  internal  sense  signifies  resurrection  and 
continuation  of  Hfe.« 

446.   There  is  inmost  communication  of  the  spirit  with 
the   breathing  and  with  the  beating  of  the  heart    of  its 
thought  with  the  breathing,  and  of  its  affection  of  lo've  with 
the  heart  ;^  when  therefore  these  two  motions  cease  in  the 
body  there  is  thereupon  a  separation.     These  two  motions 
the  breathing  of  the  lungs,  and  the  beating  of  the  heart' 
are  the  very  bonds,  which  being  broken,  the  spirit  is  left  to 
Itself,  and  the  body,  being  then  without  the  life  of  its  spirit 
grows  cold  and  begins  to  decay.     That  there  is  inmost  com- 
munication of  the  spirit  of  man  with  the  respiration  and 
with  the  heart,  is  because  all  the  vital  motions  depend  on 
these,  not  only  in  general,  but  also  in  every  part.^ 

r..y^'uT^^  'P'"'*  ""^  '"^"'  ^^^""^  ^^^  separation,  remains  a 
little  while  m  the  body,  but  not  longer  than  till  the  total 

W.^vF'^'lu''  '^"  ^^^"'"^  '^^"^^'^  resurrection,  since  when  man  dies 
his  hfe  ,s  still  continued,  n.  3498,  3505,  4618,  4621.  6036,  6221. 

^  The  heart  corresponds  to  the  will,  thus  likewise  to  the  affection 
which  IS  of  love,  and  the  respiration  of  the  lungs  corresponds  to  un- 
derstanding thus  to  thought,  n.  3888.  Heart  in  the  Word  hence  sig- 
nifies  the  will  and  love,  n.  7542.  9050,  10336;  and  soul  signiries  under- 
standing,  faith,  and  truth;  hence  from  the  soul  and  from  the  heart  sig- 
nihes  from  the  understanding,  faith,  and  truth,  and  from  the  will  love 
and  good  n.  2930  9050.  The  correspondence  of  the  heart  and  lung^ 
with  the  Greatest  Man  or  heaven,  n.  3883-95. 

♦k'  J^/  ^u^'"  ""[  '^'  ^'^''  ^"^  '^"^  respiration  of  the  lungs  reign  in 
^88938^    ''''''''''  ^"^  ^"""^  ^  mutuaUy  into  every  part,  n^lsSy, 


'^'^°*'^''^'*'*'*'**«*^^  ilWTiWiiiMiiiiiitir'"^'''^^^ 


3o6 


HEAVEN    AND    HELL 


cessation  of  the  heart's  action,  which  takes  place  with 
variety  according  to  the  condition  of  disease  from  which 
man  dies  ;  for  the  motion  of  the  heart  with  some  continues 
a  long  while,  and  with  some  not  long.  As  soon  as  this  mo- 
tion ceases,  the  man  is  raised  ap;ain  ;  but  this  is  done  by 
the  Lord  alone^  By  being  raised  again  is  meant  the  draw- 
ing forth  of  man's  spirit  from  the  body,  and  its  introduc- 
tion into  the  spiritual  world,  which  is  commonly  called  the 
resurrection.  The  reason  why  man's  spirit  is  not  separated 
from  the  body  before  the  motion  of  the  heart  has  ceased, 
is  that  the  heart  corresponds  to  the  affection  of  love,  which 
is  the  very  life  of  man  —  for  from  love  every  one  has  vital 
heaf^ — and  so  as  long  as  this  conjunction  continues,  there 
is  correspondence  and  thereby  the  life  of  the  spirit  in  the 

body. 

448.  How  man  is  raised  again  has  not  only  been  told 
me,  but  also  shown  by  living  experience.  The  actual  ex- 
perience was  given  me  in  order  that  I  might  fully  know 
how  it  is. 

449.  I  was  brought  into  a  state  of  insensibiUty  as  to  the 
bodily  senses,  thus  almost  into  the  state  of  the  dying ;  yet 
the  interior  life  with  thought  remaining  entire,  so  that  I 
perceived  and  retained  in  memory  the  things  which  oc- 
curred, and  which  occur  to  those  who  are  raised  from  the 
dead.  I  perceived  that  the  respiration  of  the  body  was 
almost  taken  away,  the  interior  respiration  of  the  spirit  re- 
maining, connected  with  a  slight  and  tacit  respiration  of 
the  body.  Then  there  was  first  given  communication  as  to 
the  pulse  of  the  heart  with  the  celestial  kingdom,  since  that 
kingdom  corresponds  to  the  heart  in  man.^  Angels  from  it 
were  also  seen,  some  at  a  distance,  and  two  near  the  head, 

d  Love  is  the  esse  of  the  life  of  man,  n.  5002.  Love  is  spiritual 
heat,  and  hence  the  very  vital  itself  of  man,  n.  1589,  2146,  3338,  4906, 
7081-86,  9954,  10740.     Affection  is  love  continuous,  n.  3938. 

e  The  heart  corresponds  to  the  Lord's  celestial  kingdom,  but  the 
lungs  to  the  spiritual  kingdom,  n.  3635,  3886,  3887. 


RESUSCITATION    FROM   THE   DEAD  307 

there  was  also  perceived  an  aromatic  odor  as  of  an  em' 
balmed    bodv    for  wh^n  tK^       i      •  ,  '  ^"  ^"^" 

are  kept  awayjrom  maj^ssnirif  when  he  is  fire  ■    '    ^     ~ 

were  silent  nnlv  .1      ^"S^'^  who  were  seated  at  the  head 
.nT    '       '       y  '^"mmun-cating  their  thoughts  with  mine 
and  when  these  are  received,  the  angels  know  tha     he^nfr^' 
^  m  such  a  state  that  it  can  be  draw^n  forth  from  t  e  C 

nto  my  tace  for  m  this  way  communication  of  the  thouehts 
IS  made  in  heaven      Rpnn^..  fi,„     u.        ,  "lougnts 

miin^H  t^  because  thought  and  perception  re- 

mamed  to  me,  m  order  that  T  m-..„u»  1  ,     ' 

what  took  r>lJ.   T  \   ,     ^  '  ''"""'  ^"-^  remember 

wnat  took  place,  I  perceived  that  the  angels  first  wanted  fn 

know  what  my  thought  was,  whether  Hke  the    houl  of 

hose  who  d>e,  which  is  usually  about  eternal  life     and  th/t 

they  w,shed  to  keep  my  mind  in  that  thought      It'was  after 

ward  told  me  that  the  spirit  of  man  i^held    n's  L" 

hought  when   the   body  expires,  until   it  returns  to    t 

thtwtr  Sp::^^™  i:---  -  niii„;Xtro„  t 

ot  the  mteriors  of  mv  mind    th„c  ^r  •  •  ' 

thereby  is  resurrection.  '"*^' 

..T^^"^^?  *'  """'''"'  ""^^'^  ^^e  -"h  one  who  is  raised 
again  they  do  not  leave  him,  because  they  love  everv  one 
but  when  his  spirit  is  such  that  he  can  not  be  Zer  ' 
company  with  celestial  angels,  he  desires  tn  L  Tl 
them  ;  and  when  this  is  the  case,  a  Je  s  cle  ^m  T 
Lord's  spiritual  kingdom,  by  whom  is  JvL  to  h.mTe  e' 
of  hght ;  for  before  he  saw  nothing,  but  only  thought 


308 


HEAVEN  AND  HELL 


was  also  shown  how  this  is  done.     The  angels  seemed  as  it 
were  to  roll  off  a  coat  of  the  left  eye  toward  the  bridge  of 
the  nose,  that  the  eye  might  be  opened  and  be  enabled  to 
see ;  to  the  spirit  it  seems  to  be  really  so  done,  but  it  is  an 
appearance.     When  the  coat  seems  to  have  been  rolled  off, 
some  light  is  seen,  but  dimly,  as  when  a  man  at  first  waking 
sees  light  through  the  eye-lids.     This  dim  light  appeared 
to  me  of  heavenly  hue,  but  afterward  I  was  told  that  it  is 
seen  with  some  variety.     Then  something  is  felt  to  be  rolled 
off  softly  from  the  face,  and  when  this  is  done,  spiritual 
thought  is  induced.     The  rolling  off  from  the  face  is  also 
an  appearance,  for  by  it  is  represented  that  the  spirit  comes 
from  natural  thought  into  spiritual  thought.     The  angels 
are  extremely  cautious  lest  any  idea  should  come  from  the 
person  who  is  being  raised  but  what  savors  of  love  ;  and 
they  then  tell  him  that  he  is  a  spirjt.     The  spiritual  angels, 
after  the  use  of  light  has  been  given,  perform  for  the  new 
spirit  all  the  services  which  he  can  ever  desire  in  that  state, 
and  instruct  him  in  regard  to  the  things  of  another  life,  but 
only  so  far  as  he  can  comprehend.     If  however  he  is  not 
such  as  to  be  willing  to  be  instructed,  the  spirit  then  desires 
to  depart  from  the  company  of  the  angels.     The  angels  do 
not  indeed  leave  him,  but  he  separates  himself  from  them ; 
for  angels  love  every  one,  and  desire  nothing  more  than  to 
perform  kind  services,  to  instruct,  and   to  introduce  into 
heaven ;  in  this  is  their  highest  delight.     When  the  spirit 
thus  separates  himself,  he  is  received  by  good  spirits,  and 
when  he  is  in  their  company  also,  all  kind  services  are  per- 
formed for  him  :  but  if  his  life  in  the  world  had  been  such 
that  he  could  not  be  in  the  company  of  the  good,  then  he 
wishes  to  remove  also  from  them  ;  and  this  even  until  he 
associates  himself  with  such  as  agree  altogether  with  his 
life  in  the  world,  with  whom  he  finds  his  own  life ;  and 
then,  what  is  wonderful,  he  leads  a  similar  life  to  what  he 
led  in  the  world. 

451.   But  this  beginning  of  man's  life  after  death  contin- 


MAN  AFTER  DEATH  IN  HUMAN  FORM     309 

ues  only  for  a  few  days.  How  he  is  afterward  led  from  one 
state  to  ..other,  and  at  length  either  into  heaven  o^  in" 
m  trino'  told  .n  what  follows  ;  this  also  it  has  been  give^ 
me  to  know  by  much  experience. 

decease   wtn'  'P°f'^"J'*  ^"""^  °"  *e  third  day  after  their 

above  (n.  449,  450)  ;  and  with  three  who  were  known  to 
me  .n  the  world,  to  whom  I  mentioned  that  funeral  arrlLl! 
ments  were  now  being  made  for  their  burial.  I  said,  thit 
they  m.ght  be  buried ;  on  hearing  which  they  were  s  rTk 
with  astonishment,  saying  that  they  were  alive,  but  that  was 

te^wfrrr'''  "■;"'  '^'  '"''"  "'^"'  »  *^  -rid.     aI 
terward  they  wondered  exceedingly  that  when  thev  lived 

m  the  body  they  did  not  bdieve  in  such  a  hfe  a  ter  d  ath 

and  especially  that  within  the  church  almost  all  do  nt' 

1  hose  who  have  not  believed  in  the  world  that  the  soul  has 

7jLflT.u'  °'  ''^  '°'^'  "■''^"  ^^'-  'heir  decease 

hoi     H     u  Z "'  ^^''''  ^''  ""'^'^  ^^hamed.     But 

those  who  have  confirmed  themselves  in  that  unbelief  are 

lTolT"i:f-  .*";''"='  '"'^  '''  ''P"''"^  fr°-  those 
to  sot     f       "    ■■    ^°'  '^'  ""'''  P^"'  '^'y  ^'^  -"ached    > 
ienied   t'he   n  "'!;•  "f '""^^  ''""^  ^"^'^  '"^^^  ^ave  also  / 

chu  ch.    f  7  """^   ''""'  ^''P'''^   "^^  '-As  of  the  I 

the  eter'n.TTT^-^- ^T^  on^  confirms  himself  against  / 

SlS^-     fl  -''--'■^^^''°>^  ^°"fi™^  himself 
against  the  things  of  heaven  and  the  church.  ^^     / 


MAN   AFTER   DEATH   IS   IK   PERFECT   HUMAN    FORM. 

orthf;  J''^^"?^f°™  °f  •"-"'«  spirit  is  the  human  form, 

from  wht'  h^'"K  "  '  r"  '"""  "^  '°  '■°™'  ^^y  be  eviden 
from  what  has  been  shown  in  several  chapters  above  es- 

I2fjf  r  '*  "''  ''°""  '''^'  ''"y  ^^Sel  is  in  per'fect 
human  form  (n.  73-77)  ;  that  every  man  is  a  spirit  as  to 
his  interiors  (n.  432-444) ;  and  that  the  angels  in  heaven 


310 


HEAVEN    AND    HELL 


are  from  the  human  race  (n.  311-317)-  This  may  be  seen 
still  more  clearly  from  the  fact  that  man  is  man  from  his 
spirit,  and  not  from  his  body ;  and  that  the  bodily  form  is 
added  to  the  spirit  according  to  the  spirit's  form,  and  not 
the  reverse,  for  the  spirit  is  clothed  with  a  body  according 
to  its  own  form.  For  this  reason  the  spirit  of  man  acts  into 
every  part,  even  the  minutest,  of  the  body,  insomuch  that 
a  part  not  actuated  by  the  spirit,  or  in  which  the  spirit  is 
not  acting,  does  not  live.  That  this  is  so,  may  be  known 
to  every  one  from  this  fact  alone,  that  thought  and  will 
actuate  all  things  of  the  body  with  such  entire  command 
that  every  thing  concurs,  and  whatever  does  not  concur  is 
not  a  part  of  the  body,  and  is  also  cast  out  as  something 
without  life.  Thought  and  will  are  of  man's  spirit,  and  not 
of  his  body.  That  man  does  not  see  in  human  form  a  spirit 
that  is  loosed  from  the  body,  nor  the  spirit  in  another  man, 
is  because  the  body's  organ  of  sight,  or  its  eye,  so  far  as  it 
sees  in  the  world,  is  material,  and  what  is  material  sees  only 
what  is  material,  but  what  is  spiritual  sees  what  is  spiritual. 
When  therefore  the  material  part  of  the  eye  is  veiled  and 
deprived  of  its  cooperation  with  the  spiritual,  spirits  are 
seen  in  their  own  form,  which  is  human;  and  not  only 
spirits  who  are  in  the  spiritual  worid,  but  also  the  spirit  in 
another  man  while  he  is  yet  in  his  body. 

454.  That  the  form  of  the  spirit  is  the  human  form,  is  be- 
cause man  as  to  his  spirit  is  created  in  the  form  of  heaven, 
for  all  things  of  heaven  and  of  its  order  are  gathered  into 
the  things  which  are  of  the  mind  of  man  ;''  whence  he  has 
the  faculty  of  receiving  intelligence  and  wisdom.  Whether 
you  say  the  faculty  of  receiving  intelligence  and  wisdom,  or 

a  Man  is  the  being  into  whom  are  brought  together  all  things  of 
Divine  order,  and  from  creation  he  is  Divine  order  in  form,  n.  3628, 
4219,  4222,  4223,  4523,  4524,  5114,  6013,  6057,  6605,  6626,  9706, 
10156,  10472.  So  far  as  man  lives  according  to  Divine  order,  so  far 
in  the  other  life  he  is  seen  as  a  man,  perfect  and  beautiful,  n.  4839, 
6605,  6626. 


MAN    AFTER    DEATH    IN    HUMAN    FORM  ^rr 

the  faculty  of  receiving  heaven,  it  is  the  same  thing,  as  may 
be  evident  from  what  has  been  shown  about  the  Tight  Z 
hea   of  heaven  (n.  ,a6-,4o)  ;  the  form  of  heaven  ('n.  .o^ 

ll^lLL:f  °'  '"^"'  ^"-  ^^5-75);  and  in  the 
chapter,  that  heaven,  as  to  its  form,  in  the  whole  and  in 

part  IS  one  man  (n.  59-77)  ;  and  this  from  the   Divine 

fn^Ts-se!        ^°"^'  ^'""^  ''''''''  ''  ''"''"  ""'^  "^  f°™ 
455-    What  has  now  been  said  the  rational  man  can  un- 
derstand  for  he  can  see  from  the  connection  of  causes  and 
from  truths  ,n  the.r  order;  but  the  man  who  is  not  rational 
does  not  understand  them,  and  this  for  several  reasons,  of 
which  the  pnncipal  one  is,  that  he  is  not  willing  to  under- 
stand them,  because  they  are  contrary  to  his  false  ideas 
which  he  has  made  his  truths ;  and  he  who  on  this  account 
IS  not  willing  to  understand,  has  closed  up  the  way  of 
heaven  to  his  rational  faculty-which  nevertheless  may  yet 
be  opened    provided  the  will  does  not  resist  (see  above 
n.  424).     That  man  can  understand  truths  and  be  rational! 

'L;  'Tf  "^     ^^'  !!''  ^""  '''°^"  "^  ^y  "'"'^h  experi- 
ence.    Evil  spirits,  who  had  become  irrational  by  denying 
m  the  world  the  Divine  and  the  truths  of  the  church;  an! 
confirming  themselves  against  them,  have  frequently  been 
turned  by  Divine  power  toward  those  who  were  in  the  light 
of  truth,  and  then  they  comprehended  all  things  as  the  an- 
gels did,  and  confessed  that  they  were  true,  and  also  that 
they  comprehended  them  all ;  but  as  soon  as  they  relapsed 
into  themselves,  and  were  turned  to  the  love  of  their  will 
they  comprehended  nothing  and  said  the  opposite.    I  have' 
also  heard  some  infernal  spirits  saying,  that  they  knew  and 
perceived  that  what  they  did  was  evil,  and  that  what  they 
thought  was  false  ;  but  that  they  could  not  resist  the  enjoy- 
ment  of  their  love,  thus  their  will,  and  that  this  leads  their 
thoughts  to  see  evil  as  good,  and  what  is  false  as  true. 
From  this  it  was  manifest  that  those  who  are  in  falsities  from 
evil  might  be  able  to  understand  and  to  be  rational,  but 


312 


HEAVEN    AND    HELL 


that  they  have  not  been  willing ;  and  the  reason  they  have 
not  been  wiUing  was  that  they  have  loved  falsities  more  than  ^ 
truths,  since  these  agreed  with  the  evils  in  which  they  were. 
To  love  and  to  will  is  the  same  thing,  for  what  a  man  wills, 
this  he  loves,  and  what  he  loves,  this  he  wills.  Since  the 
state  of  men  is  such  that  they  can  understand  truths  if  they 
are  only  willing,  it  has  been  allowed  me  to  confirm  spiritual 
truths,  which  are  of  heaven  and  the  church,  also  by  reasons  ; 
and  this  in  order  that  the  falsities  which  with  many  have 
closed  the  rational  mind,  may  by  reasonings  be  dispersed, 
and  thus  perhaps  the  eye  may  in  some  degree  be  opened  : 
for  to  confirm  spiritual  truths  by  reasonings,  is  allowed  to 
all  who  are  in  truths.  Who  would  ever  understand  the 
Word  from  the  sense  of  its  letter,  unless  he  saw  the  truths 
therein  from  enlightened  reason?  Whence,  but  from  the 
want  of  this,  are  so  many  heresies  from  the  same  Word?* 
^56.  That  the  spirit  of  man  after  being  loosed  from  the 
bo^  is  a  man,  and  in  a  similar  form,  has  been  proved  to 
me  b)>ajie  daily  experience  of  many  years  ;  for  I  have  seen 
and  heam  them  a  thousand  times,  and  I  have  spoken  with 
them  on  this  very  point,  that  men  in  the  world  do  not  be- 
lieve them  to  be  men,  and  that  those  who  do  believe,  are 
thought  simple  by  the  learned.  Spirits  are  grieved  at  heart 
that  such  ignorance  should  still  continue  in  the  world,  and 
above  all  within  the  Church.  But  this  faith,  they  said,  em- 
anated first  from  the  learned,  who  thought  about  the  soul 

f>  We  ought  to  begin  with  the  truths  of  doctrine  of  the  Church 
which  are  derived  from  the  Word,  and  first  acknowledge  those  truths, 
and  afterward  it  is  allowed  to  consult  natural  truths,  n.  6047.  Thus  it 
is  allowed  those  who  are  in  the  affirmative  concerning  the  truths  of 
faith,  to  confirm  them  rationally  by  natural  truths,  but  it  is  not  allow- 
able for  those  who  are  in  the  negative,  n.  2568,  2588,  4760,  6047.  It 
is  according  to  Divine  order  from  spiritual  truths  to  enter  rationally 
into  natural  truths,  M'hich  are  truths  of  nature,  and  not  from  the  latter 
into  the  former,  because  spiritual  influx  into  natural  things  is  given,  but 
not  natural  or  physical  influx  into  spiritual  things,  n.  3219,  51 19,  5259, 
5427,  5428,  5478,  6322,  9109,  91 10. 


MAN    AFTER    DEATH    IN    HUMAN    FORM  313 

from  things  of  bodily  sense,  from  which  they  conceived  no 
other  Idea  of  it  than  as  of  thought  alone ;  and  this  when 
without  any  subject  in  which  and  from  which  it  is  viewed  is 
as  something  volatile,  of  pure  ether,  that  cannot  but  be  dis- 

.?  w  f  ^v  '  ^^^^  ^''''  ^"'  ^^^^^^^  '^^  ^^^^-^^  from 
the  Word,  believes  in  the  immortality  of  the  soul,  thev  could 

not  but  ascribe  to  it  something  vital,  such  as  is  of  thought 
and  yet  not  any  thing  with  sensation,  such  as  man  has,  be- 
fore It  IS  again  conjoined  to  the  body.     On  this  opinion  is 
founded  the  doctrine  in  regard  to  the  resurrection,  and  the 
belief  that  the  soul  and  body  will  be  joined  again  when  the 
fina    judgment  comes.     Hence  it  is,  that  when  any  one 
thinks  about  the  soul  from  doctrine  and  at  the  same  time 
trom  conjecture,  he  does  not  at  all  comprehend  that  it  is  a 
spirit,  and  this  in  a  human  form.     Further,  scarcely  any 
one  at  this  day  knows  what  the  spiritual  is,  and  still  less 
that  those  who  are  spiritual,  as  all  spirits  and  angels  are 
have  any  human  form.    Consequently,  almost  all  who  come 
from  the  world  wonder  very  much  that  they  are  alive,  and 
that  they  are  men  equally  as  before,  that  they  see,  hear,  and 
speak  and  that  their  body  has  the  sense  of  touch  as  before 
and  there  is  no  difference  at  all  (see  above,  n.  74).     Bat 
when  they  cease  to  wonder  at  themselves,  they  then  wonder 
that  the  Church  should  know  nothing  about  such  a  state  of 
men  after  death,  nor  about  heaven  and  hell,  when  yet  all 
who  have  ever  lived  in  the  world  are  in  the  other  life  and 
live  as  men.    And  because  they  also  wondered  why  this  was 
not  made  manifest  to   man  by  visions,   because   it  is  an 
essential  of  the  faith  of  the  Church,  they  were  told  from 
heaven  that  this  might  have  been  done,  for  nothing  is  easier 
when  It  IS  the  Lord's  good  pleasure ;  but  that  still  those 
would  not  believe  who  have  confirmed  themselves  in  falsi- 
ties against  such  things,  even  though  they  should  themselves 
see  them ;  also  that  it  would  be  dangerous  to  confirm  any 
thing  by  visions  with  those  who  are  in  falsities,  because  in 
this  way  they  would  first  believe  and  afterward  deny  and 


3H 


HEAVEN  AND  HELL 


thus  would  profane  the  truth  itself,  since  to  profane  is  to 
believe  and  afterward  deny ;  and  those  who  profane  truths 
are  thrust  down  into  the  lowest  and  most  grievous  of  all  the 
hells/  This  danger  is  what  is  meant  by  the  Lord's  words  : 
He  hath  blinded  their  eyes,  and  hardefied  their  hearts,  lest 
they  should  see  with  their  eyes,  and  understand  with  their 
heart,  and  be  converted,  and  I  should  heal  them  (John  xii. 
40).  And  that  those  who  are  in  falsities  still  would  not 
believe,  by  these  words  :  Abraham  said  to  the  rich  man  in 
hell,  they  have  Moses  and  the  prophets,  let  them  hear  them. 
But  he  said,  Nay,  father  Abraham,  but  if  one  should  come 
to  them  from  the  dead,  they  would  be  converted.  But  Abra- 
ham said  to  him,  If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  believe,  though  one  should  rise  from  the 
dead  (Luke  xvi.  29,  30,  31). 

457.  When  the  spirit  of  man  first  enters  the  world  of 
spirits,  which  takes  place  shordy  after  his  being  raised 
again,  as  described  above,  he  has  a  face  and  tone  of  voice 
similar  to  that  which  he  had  in  the  world ;  the  reason  is, 

c  Profanation  is  the  commixing  of  good  and  evil,  also  of  truth  and 
falsity,  with  man,  n.  6348.  None  can  profane  truth  and  good,  or  the 
holy  things  of  the  Word  and  the  Church,  but  those  who  first  acknowl- 
edge them  —  and  still  more  if  they  live  according  to  them  —  and  after- 
ward recede  from  the  faith,  deny  them,  and  live  for  themselves  and  the 
world,  n.  593,  1008,  loio,  1059,  3398,  3399,  3898,  4289,  4601,  10284, 
10287.  If  man  after  repentance  of  heart  relapses  to  former  evils,  he 
profanes,  and  then  his  latter  state  is  worse  than  his  former,  n.  8394. 
They  cannot  profane  holy  things  who  have  not  acknowledged  them, 
still  less  they  who  do  not  know  them,  n.  1008,  lOio,  1059,  9188,  10284. 
The  gentiles,  who  are  out  of  the  Church  and  have  not  the  Word,  can- 
not profane  it,  n.  1327,  1328,  2051,  2284.  On  this  account  interior 
truths  were  not  discovered  to  the  Jews,  since,  if  they  had  been  discov- 
ered and  acknowledged,  that  people  would  have  profaned  them,  n. 
3398,  4289,  6963.  The  lot  of  profaners  in  the  other  life  is  the  worst  of 
all,  because  the  good  and  truth  which  they  have  acknowledged,  remain, 
and  Hkewise  the  evil  and  falsity,  and  because  they  cling  together,  the 
life  is  rent  asunder,  n.  571,  582,  6348.  Therefore  most  careful  pro- 
vision is  made  by  the  Lord  to  prevent  profanation,  n.  2426,  10287. 


/ 


/ 


MAN    AFTER    DEATH    IN    HUMAN    FORM  315 

that  he  is  then  in  the  state  of  his  exteriors,  nor  are  his  in- 
teriors as  yet  uncovered  :  this  state  is  the  first  state  of  man 
after  death.     But  afterward  the  face  is  changed  and   be- 
comes quite  different ;  it  becomes  like  his  affection  or  rul- 
ing love,  m  which  the  interiors  of  his  mind  had  been  in  the 
world,  and  in  which  his  spirit  was  in  the  body.     For  the 
face  of  man's  spirit  differs  very  much  from  the  face  of  his 
body  ;  the  face  of  the  body  is  from  the  parents,  but  the  face 
of  the  spint  from  his  affection  of  which  it  is  the  image  :  into 
this  tile  spirit  comes  after  its  life  in  the  body,  when  the  ex- 
teriors are  removed  and  the  interiors  are  revealed  •  this  is 
the  second  state  of  man.     I  have  seen  some  recently  from 
the  world,  and  knew  them  from  their  face  and  speech  :  but 
when  I  saw  them  afterward,  I  did  not  know  them.     Those 
who  were  in  good  affections  were  seen  with  a  beautiful  face 
but  those  who  were  in  evil  affections,  with  an  ugly  face  ■  for 
the  spirit  of  man,  viewed  in  itself,  is  nothing  but  his  own 
affection,  the  outward  form  of  which  is  the  face.    The  rea- 
son also  why  the  faces  are  changed,  is  that  in  the  other  life 
no  one  is  allowed  to  counterfeit  affections  which  are  not 
properly  his  own,  thus  neither  to  induce  on  himself  faces 
contrary  to  his  love  ;  all  who  are  there,  are  brought  into 
such  a  state  as  to  speak  as  they  think,  and  to  show  by  their 
looks  and  gestures  what  is  their  will.     Hence  now  it  is  that 
the  faces  of  all  become  the  form  and  image  of  their  affec- 
tions ;  and  hence  it  is  that  all  who  have  known  one  another 
in  the  world,  know  one  another  also  in  the  world  of  spirits 
—  but  not  in  heaven  nor  in  hell,  as  was  said  above  (n 
427).''  ■ 

d   The  faceis  formed  to  correspondence  with  the  interiors,  n.  470,- 
4805,  5695.     The  correspondence  of  the  face  and  its  expressions  with 

f,fif!fr%  T^'  "■  '5^^'  '9*^'  ^989.  363.,  4796,  4797.  4«oo, 

oie  wii  ,h  S.-^S.  9306      With  the  angels  of  heaven  the  facem'akes 
one  w  th  the  interiors  which  are  of  the  mind,  n.  479O-99,  ';6q5   S2>;o 
On  .his  accoun,  the  face,  in  the  Word.  signiHes  thfint^.ors  which  are 
of  the  mind,  that  is,  which  are  of  the  affection  and  thought,  n.  1999^ 


3i6 


HEAVEN    AND    HELL 


458.  The  faces  of  hypocrites  are  changed  later  than  the 
faces  of  the  rest,  because  from  custom  they  have  contracted 
a  habit  of  composing  their  interiors  so  as  to  imitate  good 
affections.  On  this  account  for  a  long  time  they  appear 
not  unbeautiful.  But  because  what  is  assumed  with  them 
is  gradually  put  off,  and  the  interiors  which  are  of  the  mind 
are  disposed  to  the  form  of  their  affections,  they  become 
afterward  more  unsightly  than  others.  Hypocrites  are  those 
who  have  spoken  like  angels,  but  interiorly  have  acknowl- 
edged nature  alone,  and  thus  not  the  Divine,  and  hence 
have  denied  what  is  of  heaven  and  the  church. 

459.  It  is  to  be  known  that  the  human  form  of  every 
man  after  death  is  the  more  beautiful  as  he  had  more  in- 
teriorly loved  Divine  truths  and  lived  according  to  them  ; 
for  the  interiors  of  every  one  are  both  opened  and  formed 
according  to  their  love  and  life  ;  therefore  the  more  inte- 
rior the  affection,  the  more  conformable  to  heaven  and  thus 
the  more  beautiful  the  face.  Hence  it  is  that  the  angels  in 
the  inmost  heaven  are  the  most  beautiful,  because  they  are 
forms  of  celestial  love.  But  those  who  have  loved  Divine 
truths  more  exteriorly  and  thus  have  lived  outwardly  in 
accordance  with  them,  are  less  beautiful ;  for  only  outward 
feelings  shine  forth  from  their  face,  and  no  interior  heav- 
enly love  shines  through  them,  consequently  not  the  form 
of  heaven  as  it  is  in  itself.  There  appears  something  com- 
paratively obscure  in  their  faces,  not  vivified  by  interior 
life  shining  through  it.  In  a  word,  all  perfection  increases 
toward  interiors,  and  decreases  toward  exteriors,  and  as 
perfection  increases  and  decreases,  so  likewise  does  beauty. 
I  have  seen  angelic  faces  of  the  third  heaven  of  such  radi- 
ance, that  no  painter  with  all  his  art  could  ever  give  any 
such  light  to  his  colors  as  to  equal  a  thousandth  part  of 

2434»  3527*  4066,  4796,  5102,  9306,  9546.  In  what  manner  the  influx 
from  the  brain  into  the  face  has  been  changed  in  process  of  time,  and 
with  it  the  face  itself  as  to  correspondence  with  the  interiors,  n.  4326, 
8250. 


SENSE,    MEMORY,   THOUGHT,    AND    AFFECTION      3 17 

their  light  and  life ;  but  the  faces  of  the  angels  of  the  low- 
est  heaven  may  in  some  measure  be  equalled. 

460.    In  conclusion  I  would  mention  a  certain  arcanum 
as  yet  unknown,  namely,  that  every  good  and  truth  which 
proceeds  from  the  Lord  and  makes  heaven,  is  in  a  human 
form  ;  and  this  not  only  in  the  whole  and  in  what  is  great- 
est, but  also  in  every  part  and  in  what  is  least ;  and  that 
this  form  affects  every  one  who  receives  good  and  truth 
from  the  Lord,  and  causes  every  one  in  heaven  to  be  in  a 
human   form   according  to  reception.      Hence  it  is  that 
heaven  is  like  to  itself  in  general  and  in  particular,  and 
that  the  human  form  belongs  to  the  whole,  to  every  society, 
and  to  every  angel,  as  was  shown  in  the  four  chapters  from' 
n.  59  to  86  ;  to  which  it  is  here  to  be  added,  that  it  belongs 
to  every  thing  of  thought  from  heavenly  love  with  the  an- 
gels.    This  arcanum,  however,  falls  with  difficulty  into  the 
understanding  of  any  man,  but  clearly  into  the  understand- 
mg  of  angels,  because  they  are  in  the  light  of  heaven. 


MAN  AFTER  DEATH  IS  IN  ALL  SENSE,  MEMORY, 
THOUGHT,  AND  AFFECTION,  IN  WHICH  HE  WAS  IN 
THE  WORLD,  AND  LEAVES  NOTHING  EXCEPT  HIS 
EARTHLY    BODY. 

461.  That  man  when  he  passes  out  of  the  natural  world 
into  the  spiritual,  as  is  the  case  when  he  dies,  carries  with 
him  all  things  that  are  his,  or  which  belong  to  him  as  a 
man,  except  his  earthly  body,  has  been  shown  me  by  mani- 
fold experience;  for  man  when  he  enters  the  spiritual 
world,  or  the  life  after  death,  is  in  a  body  as  in  the  world ; 
to  appearance  there  is  no  difference,  since  he  does  not  per- 
ceive nor  see  any  distinction.  But  his  body  is  then  spirit- 
ual,  and  thus  separated  or  purified  from  what  is  earthly, 
and  when  what  is  spiritual  touches  and  sees  what  is  spirit- 


3i8 


HEAVEN  AND  HELL 


ual,  it  is  just  as  when  what  is  natural  touches  and  sees  what 
is  natural :  hence  a  man,  when  he  has  become  a  spirit,  does 
not  know  but  that  he  is  in  his  body  in  which  he  was  in  the 
world,  and  thus  does  not  know  that  he  has  died.     A  man 
spirit  also  enjoys  every  sense,  both  outer  and  inner,  which 
he  enjoyed  in  the  world  ;  he  sees  as  before,  he  hears  and 
speaks  as  before,  he  also  smells  and  tastes,  and  when  he  is 
touched,  he  feels  the  touch  as  before ;  he  also  longs,  de- 
sires, craves,  thinks,  reflects,  is  affected,  loves,  wills,  as  be- 
fore ;  and  he  who  is  delighted  with  studies,  reads  and  writes 
as  before.     In  a  word,  when  a  man  passes  from  one  life 
into  the  other,  or  from  one  world  into  the  other,  it  is  as  if 
he  passed  from  one  place  into  another ;  and  he  carries 
with  him  all  things  which  he  possessed  in  himself  as  a  man, 
so  that  it  cannot  be  said  that  the  man  after  death,  which  is 
only  the  death  of  the  earthly  body,  has  lost  anything  of 
himself.     He  also  carries  with  him  the  natural  memory, 
for  he  retains  all  things  that  he  has  in  the  world  heard,  seen, 
read,  learned,  and  thought,  from  earliest  infancy  even  to 
the  end  of  life ;  the  natural  objects  however  which  are  in 
the  memory,  because  they  cannot  be  reproduced  in  the 
spiritual  world,  are  quiescent,  as  is  the  case  with  man  when 
he  does  not  think  from  them  ;  but  still  they  are  reproduced 
when  the  Lord  so  wills.     But  of  this  memory  and  its  state 
after  death,  more  will  be  said  in  what  presently  follows. 
That  such  is  the  state  of  man  after  death  the  sensual  man 
cannot  at  all  believe,  because  he  does  not  comprehend  it ; 
for  the  sensual  man  cannot  think  otherwise  than  naturally, 
even  about  spiritual  things  ;  those  things  therefore  which  he 
does  not  perceive  with  his  senses,  that  is,  see  with  his 
bodily  eyes  and  touch  with  his  hands,  he  says  do  not  exist 
—  as  we  read  of  Thomas  (John  xx.  25,  27,  29).     What  the 
sensual  man  is,  may  be  seen  above  (n.  267  and  notes). 

462.  But  still  the  difference  between  man's  Ufe  in  the 
spiritual  world  and  his  life  in  the  natural  world,  is  great,  as 
well  with  respect  to  the  outer  senses  and  their  affections,  as 


SENSE,    MEMORY,    THOUGHT,    AND    AFFECTION      319 

with  respect  to  the  inner  senses  and  their  affections.     Those 
who  are  in  heaven  perceive  by  sense,  that  is  they  see  and 
hear,  much  more  exquisitely,  and  also  think  more  wisely 
than  when  they  were  in  the  world ;  for  they  see  from  the 
light  of  heaven,  which  exceeds  by  many  degrees  the  light 
of  the  world  (see  above,  n.  126)  ;  and  they  hear  by  means 
of  a  spiritual  atmosphere,  which  likewise  exceeds  by  many 
degrees  that  of  the  earth   (n.  235).     The   superiority  of 
these  outer  senses  to  those  of  the  world  is  as  that  of  sun- 
shme  to  cloud  darkness  in  the  world,  and  as  that  of  noon- 
day light  to  evening  shade  ;    for  the  light  of  heaven,  be- 
cause It  IS  Divine  truth,  enables  the  sight  of  angels  to  per- 
ceive and  distinguish  things  the  most  minute.     Their  outer 
sight  also  corresponds  to  their  inner  sight,  or  to  the  un- 
derstanding ;  for  with  angels  the  one  sight  flows  into  the 
other,  so  that  they  act  as  one ;  hence  they  have  so  great 
power  of  vision.     In  like  manner  also  their  hearing  corre- 
sponds to  their  perception,  which  is  both  of  the  under- 
standing and  of  the  will ;  and  thus  in  the  sound  and  words 
of  one  speaking  they  perceive  the  most  minute  things  of 
his  affection  and  thought ;  in  the  sound  what  is  of  affec- 
tion, and  in  the  words  what  is  of  thought  (see  above,  n. 
234-245).     But  the  rest  of  the  senses  with  the  angels  are 
not  so  exquisite  as  the  senses  of  seeing  and  of  hearing 
since  seeing  and  hearing  serve  their  intelligence  and  wis- 
dom, but  not  the  other  senses,  which  if  they  were  equally 
exquisite  would  take  away  the  hghTl^^dJ^^-^nf^^ 
d^,  and  would  bring  inlhe  enjoyment  of  pleasures  of 
the  various  appetites  and  of  the  body,  which  obscure  and 
wealsaJlifi.  understanding  so  far  as  they  p^i^evail^^^lTTsIhe"" 
case  with  men  in  thel^^^nH^'wKolire  grQss_an^^ 
spiritual  truths  so  far  as  they  indulge  thglS^  of  taste  and 
yieia  to  the  aUurements  of  the  sense  of  touch.  ^TtolTe 
mner  senses  ^ofthe  angels  of  heaven,  whidTare  of  their 
thought  and  affection,  are  also  more  exquisite  and  perfect 
than  the  senses  they  had  in  the  world,  may  be  manifest 


320 


HEAVEN    AND    HELL 


from  what  has  been  said  and  shown  in  the  chapter  on  the 
wisdom  of  the  angels  of  heaven  (n.  265-275).  But  as  to 
the  state  of  those  who  are  in  hell  as  compared  with  the 
state  of  those  in  the  world,  the  difference  also  is  great ;  for 
as  great  as  is  the  perfection  and  excellence  of  the  outer 
and  inner  senses  with  angels  who  are  in  heaven,  so  great  is 
the  imperfection  with  those  who  are  in  hell.  But  the  state 
of  these  will  be  treated  of  hereafter. 

That  man  takes  with  him  from  the  world  all  his  memory, 
has  been  shown  in  many  ways,  and  I  have  seen  and  heard 
many  things  in  regard  to  it  worthy  to  be  mentioned,  some 
of  which  I  will  relate  in  order.  There  were  those  who  de- 
nied their  crimes  and  villanies  which  they  had  perpetrated 
in  the  world ;  lest  therefore  they  should  be  believed  inno- 
cent, all  their  deeds  were  disclosed  and  recounted  from 
their  memory  in  order,  from  their  earliest  to  their  latest 
years  :  they  were  chiefly  adulteries  and  whoredoms.  There 
were  some  who  had  deceived  others  by  wicked  arts  and 
had  stolen,  and  whose  deceits  and  thefts  were  also  enumer- 
ated in  series,  many  of  which  were  known  to  scarcely  any 
one  in  the  world,  except  to  themselves  alone.  They  also 
acknowledged  them,  because  they  were  made  manifest  as  in 
the  light,  with  every  thought,  intention,  pleasure,  and  fear 
which  at  the  time  occupied  their  minds.  There  were  some 
who  had  accepted  bribes  and  had  made  gain  of  judgment, 
who  were  similarly  explored  from  their  memory,  and  from 
it  were  recounted  all  things,  from  the  first  period  of  their 
office  to  the  last.  All  the  particulars  as  to  what  and  how 
much  they  had  received,  together  with  the  time  and  their 
state  of  mind  and  intention,  were  at  the  same  time  brought 
to  their  recollection  and  shown  to  their  sight,  to  the  num- 
ber of  many  hundreds.  Sometimes,  strange  to  say,  even 
their  memorandum-books,  in  which  they  had  written  such 
things,  were  opened  and  read  before  them,  page  by  page. 
There  were  some  who  had  enticed  maidens  to  shame  and 
violated  chastity,  called  to  a  similar  judgment ;  and  every 


fl^OMgl^ittMUiSili^^ilSttUi^^'^i 


SENSE,    MEMORY,    THOUGHT,    AND   AFFECTION      32 1 

(►articular  of  their  crimes  was  drawn  forth  and  recited  from 
their  memory :  the  very  faces  of  the  maidens  and  women 
were  also  exhibited  as  if  present,  with   the  places,  words, 
and  intentions,  and  this  as  suddenly  as  an  apparition,  the 
exhibitions  continuing  sometimes  for  hours  together.    There 
was  one  who  had  esteemed  slandering  others  as  nothing, 
and  I  heard  his  slanders  recounted  in  order  and  his  defama- 
tions, with  the  very  words,  and  the  persons  about  whom  and 
before  whom  they  were  uttered ;  all  which  were  produced 
and  presented  to  the  very  life,  though  every  thing  had  been 
studiously  concealed  by  him  when  he  lived  in  the  world. 
There  was  a  certain  one  who  had  deprived  a  relative  of  his 
inheritance,  under  a  fraudulent  pretext,  and  who  was  in 
like  manner  convicted  and  judged  ;  and  what  was  wonder- 
ful, the  letters  and  papers  which  passed  between  them  were 
read  in  my  hearing,  and  it  was  said  that  not  a  word  was 
wanting.     The  same  person  also,  shortly  before  his  death, 
had  secretly  destroyed  his  neighbor  by  poison,  which  was 
disclosed  in  this  manner.    He  appeared  to  dig  a  trench  un- 
der his  feet,  from  which  a  man  came  forth,  as  out  of  a  sep- 
ulchre, and  cried  out  to  him,  What  hast  thou  done  to  me? 
Then  everything  was  revealed,  how  the  murderer  talked 
with  him  in  a  friendly  manner  and  held  out  the  cup,  also 
what  he  thought  beforehand,  and  what  afterward  came  to 
pass ;  which  things  being  disclosed,  he  was  sentenced  to 
hell.     In  a  word,  all  their  evils,  villanies,  robberies,  artifices, 
and  deceits  are  manifested  to  evil  spirits  and  brought  forth 
from  their  very  memory,  and  they  are  convicted ;  nor  is 
there  any  room  given  for  denial,  because  all  the  circum- 
stances are  disclosed.     I  have  learned  also  from  a  man's 
memory,  when  it  was  seen  and  inspected  by  angels,  what 
his   thoughts    had    been   during  a   month,  one   day  after 
another,  and  this  without  mistake,  the  thoughts  being  re- 
called just  as  he  was  in  them  day  by  day.     From  these  ex- 
amples it  may  be  evident  that  man  carries  with  him  all  his 
memory,  and   that  there  is  nothing  so  concealed  in  the 


322 


HEAVEN    AND    HELL 


world  that  it  does  not  become  manifest  after  death ;  and 
this  in  the  company  of  many,  according  to  the  Lord's 
words  :  There  is  nothing  hidden  7vhich  shall  not  be  uncov- 
ered, and  nothing  concealed  which  shall  not  be  known; 
therefore  the  things  which  ye  have  said  in  darkness  shall  be 
heard  in  light,  and  what  ye  have  spoken  i?i  the  ear  shall  be 
preached  on  the  house-tops  (Luke  xii.  2,  3). 

463.  When  man's  acts  are  disclosed  to  him  after  death, 
the  angels  to  whom  is  given  the  office  of  searching,  look 
into  his  face  and  the  search  is  extended  through  the  whole 
body,  beginning  from  the  fingers  of  each  hand,  and  thus 
proceeding  through  the  whole.  Because  I  wondered  as  to 
the  reason  of  this,  it  was  made  known  to  me,  namely,  that 
as  all  things  of  the  thought  and  will  are  inscribed  on  the 
brain,  for  their  beginnings  are  there,  so  also  they  are  in- 
scribed on  the  whole  body  :  since  all  the  things  of  thought 
and  will  extend  thither  from  their  beginnings,  and  there 
terminate,  as  in  their  ultimates.  Hence  it  is  that  the  things 
which  are  inscribed  on  the  memory,  from  the  will  and  its 
thought,  are  not  only  inscribed  on  the  brain,  but  also  on 
the  whole  man,  and  there  exist  in  order,  according  to  the 
order  of  the  parts  of  the  body.  Thus  it  was  made  plain 
that  man  in  the  whole  is  such  as  he  is  in  his  will  and  its 
thought,  so  that  an  evil  man  is  his  own  evil,  and  a  good 
man  his  own  good.'^  From  these  things  also  it  may  be  evi- 
dent what  is  meant  by  the  book  of  man's  life,  spoken  of 
in  the  Word,  namely  this,  that  all  things,  both  what  he  has 
thought  and  what  he  has  done,  are  inscribed  on  the  whole 
man,  and  appear  as  if  read  in  a  book  when  they  are  called 
forth  from  the  memory,  and  as  if  presented  to  sight  when 

«  A  good  man,  spirit,  and  angel,  is  his  own  good  and  his  own  truth, 
that  is,  he  is  wholly  such  as  his  good  and  truth  are,  n.  10298,  10367. 
The  reason  is,  that  good  makes  the  will  and  truth  the  understanding, 
and  the  will  and  understanding  make  the  all  of  life  with  man,  spirit, 
and  angel,  n.  3332,  3623,  6065.  In  like  manner  it  may  be  said  that 
every  man,  spirit,  and  angel  is  his  own  love,  n.  6872,  10177,  10284. 


SENSE,    MEMORY,    THOUGHT,    AND    AFFECTION       323 

the  spirit  is  viewed  in  the  light  of  heaven.  To  these  things 
I  would  add  something  memorable  in  regard  to  the  mem- 
ory of  man  remaining  after  death,  by  which  I  have  been 
assured  that  not  only  general  things,  but  also  the  most  par- 
ticular, which  have  entered  the  memory,  remain  and  are 
never  obliterated.  I  have  seen  books  with  writings  in  them, 
as  in  the  world,  and  I  was  told  that  they  were  from  the 
memory  of  those  who  wrote,  and  that  there  was  not  a 
single  word  wanting  there  which  was  in  the  book  written 
by  the  same  person  in  the  world  ;  and  that  thus  from  a 
man's  memory  may  be  taken  the  minutest  particulars,  even 
those  which  he  himself  in  the  world  had  forgotten.  The 
reason  too  was  discovered,  namely,  that  man  has  an  outer 
and  an  inner  memory,  an  outer  memory  of  his  natural 
man,  and  an  inner,  of  his  spiritual  man  ;  and  that  every 
thing  which  man  has  thought,  willed,  spoken,  done,  or  even 
heard  and  seen,  is  inscribed  on  his  inner  or  spiritual  mem- 
ory ;^  and  that  what  is  there  is  never  erased,  since  it  is  in- 
scribed at  the  same  time  on  the  spirit  itself  and  on  the 
members  of  its  body,  as  was  said  above  ;  and  thus  that 

f'  Man  has  two  memories,  an  outer  and  an  inner,  or  a  natural  and  a 
spiritual  memory,  n.  2469-2494.  Man  does  not  know  that  he  has  an 
inner  memory,  n.  2470,  2471.  How  much  the  inner  memory  excels 
the  outer,  n.  2473.  The  things  contained  in  the  outer  memory  are  in 
the  light  of  the  world,  but  the  things  contained  in  the  inner  are  in  the 
light  of  heaven,  n.  5212.  It  is  from  the  inner  memory  that  man  can 
think  and  speak  intellectually  and  rationally,  n.  9394.  All  and  each 
of  the  things  which  man  has  thought,  spoken,  and  done,  and  which  he 
has  seen  and  heard,  are  inscribed  on  the  inner  memory,  n.  2474,  7398. 
That  memory  is  the  book  of  his  life,  n.  2474,  9386,  9841,  10505.  In 
the  inner  memory  are  the  truths  which  have  been  made  truths  of  faith, 
and  the  goods  which  have  been  made  goods  of  love,  n.  5212,  8067'. 
Those  things  which  have  acquired  habit  and  have  been  made  things  of 
the  life,  and  are  thereby  obliterated  in  the  outer  memory,  are  in  the 
inner  memory,  n.  9394,  9723,  9841.  Spirits  and  angels  speak  from  the 
inner  memory,  and  hence  they  have  a  universal  language,  n.  2472, 
2476,  2490,  2493.  The  languages  in  the  world  are  of  the  outer  mem- 
ory, n.  2472,  2476. 


324 


HEAVEN  AND  HELL 


the  spirit  is  formed  according  to  the  thoughts  and  deeds 
of  its  will.  I  know  that  these  things  appear  as  paradoxes, 
and  so  are  scarcely  believed,  but  still  they  are  true.  Let 
not  man  therefore  believe  there  is  any  thing  which  one  has 
thought  in  himself  and  done  in  secret,  that  is  concealed 
after  death ;  but  let  him  believe  that  every  single  thing  is 
then  manifest  as  in  clear  day. 

464.  Although  the  outer  or  natural  memory  is  in  man 
after  death,  yet  the  merely  natural  things  in  it  are  not  re- 
produced in  the  other  life,  but  the  spiritual  things  adjoined 
to  the  natural  by  correspondences ;  which  still  when  pre- 
sented to  the  sight,  appear  in  a  form  altogether  like  that 
in  the  natural  world;  for  all  things  seen  in  the  heavens 
look  the  same  as  in  the  world,  though  in  their  essence  they 
are  not  natural  but  spiritual  —  as  may  be  seen  shown  in 
the  chapter  on  representatives  and  appearances  in  heaven 
(n.  1 70-1 76).  But  the  outer  or  natural  memory,  as  to  those 
things  in  it  that  are  derived  from  what  is  material,  and  from 
time  and  space,  and  from  what  else  belongs  to  nature,  does 
not  serve  the  spirit  for  that  use  in  which  it  had  served  it  in 
the  world  ;  for  man  in  the  world,  when  he  thought  from 
outer  sense,  and  not  at  the  same  time  from  the  inner  or 
intellectual  sense,  thought  naturally  and  not  spiritually.  Yet 
in  the  other  Hfe,  when  the  spirit  is  in  the  spiritual  world,  he 
does  not  think  naturally,  but  spiritually,  and  to  think  spirit- 
ually is  to  think  intellectually  or  rationally.  Hence  it  is 
that  the  outer  or  natural  memory,  as  to  those  things  which 
are  material,  is  then  quiescent,  and  those  things  only  come 
into  use  which  man  has  imbibed  in  the  world  by  means  of 
material  things,  and  has  made  rational.  The  reason  why 
the  outer  memory  is  quiescent  as  to  those  things  which  are 
material,  is  because  they  cannot  be  reproduced  ;  for  spirits 
and  angels  speak  from  affections  and  thoughts  therefrom, 
which  are  of  their  mind.  On  this  account  things  which  do 
not  square  with  them,  they  cannot  utter,  as  may  be  evident 
from  what  was  said  of  the  speech  of  angels  in  heaven,  and 


SENSE,    MEMORY,    THOUGHT,    AND    AFFECTION       325 


of  their  speech  with  man  (n.  234-257).  In  consequence, 
man  is  rational  after  death  in  the  degree,  not  in  which  he 
was  skilled  in  the  world  in  language  and  science,  but  in 
which  he  had  become  rational  by  means  of  them.  I  have 
spoken  with  many  who  were  believed  in  the  world  to  be 
learned  because  they  were  acquainted  with  ancient  lan- 
guages, as  Hebrew,  Greek,  and  Latin,  and  who  had  not 
cultivated  their  rational  faculty  by  what  is  written  in  them. 
Some  of  them  seemed  as  simple  as  those  who  knew  nothing 
of  those  languages,  and  some  even  stupid,  but  still  there 
remained  with  them  a  pride  as  if  they  were  wiser. than 
others.  I  have  spoken  with  some  who  believed  in  the 
world  that  man  is  wise  according  to  the  extent  of  his  mem- 
ory, and  who  had  enriched  the  memory  with  many  things 
and  spoke  almost  from  it  alone,  thus  not  from  themselves 
but  from  others,  and  had  gained  no  rationality  by  means  of 
the  things  of  their  memory.  Some  of  them  were  stupid, 
some  sottish,  not  at  all  comprehending  any  truth,  whether 
it  be  true  or  not,  and  seizing  upon  all  falsities  which  are 
passed  off  for  truths  by  those  who  call  themselves  learned ; 
for  from  themselves  they  can  see  nothing,  whether  it  be  so 
or  be  not  so,  and  consequently  can  see  nothing  rationally 
when  listening  to  others.  I  have  also  spoken  with-  some 
who  had  written  much  in  the  world,  and  indeed  on  scien- 
tific subjects  of  every  kind,  and  who  had  thereby  acquired 
a  wide  reputation  for  learning.  Some  of  them,  indeed, 
could  reason  about  truths  whether  they  were  true  or  not; 
some  when  turned  to  those  who  were  in  the  light  of  truth, 
understood  that  they  were  true,  but  still  had  no  wish  to 
understand  them,  and  so  denied  them  when  they  were  in 
their  own  falsities  and  thus  in  themselves.  Some  had  no 
more  wisdom  than  those  without  education.  Thus  each 
was  affected  differently,  as  he  had  cultivated  his  rational 
faculty  by  the  matters  of  science  which  he  had  written  and 
copied.  But  those  who  were  opposed  to  the  truths  of  the 
church  and  thought  from  science,  and  confirmed  themselves 


326 


HEAVEN    AND    HELL 


by  it  in  falsities,  did  not  cultivate  their  rational  faculty,  but 
only  that  of  reasoning,  which  in  the  world  is  believed  to  be 
rationality.  It  is  however  a  faculty  separate  from  rational- 
ity ;  it  is  the  faculty  of  confirming  whatsoever  it  pleases, 
and  from  preconceived  principles  and  from  fallacies,  of 
seeing  falsities  and  not  truths.  Such  persons  cannot  ever 
be  brought  to  acknowledge  truths,  since  truths  cannot  be 
seen  from  falsities,  but  falsities  may  be  seen  from  truths. 
The  rational  faculty  of  man  is  like  a  garden  and  a  shrub- 
bery, and  also  fresh  ground  ;  the  memory  is  the  soil,  scien- 
tific truths  and  knowledges  are  the  seeds,  the  light  and  heat 
of  heaven  cause  them  to  grow,  and  without  light  and  heat 
there  is  no  germination.  So  also  it  is  with  the  mind,  un- 
less the  light  of  heaven,  which  is  Divine  truth,  and  the  heat 
of  heaven,  which  is  Divine  love,  are  admitted ;  from  these 
alone  is  the  rational  faculty.  Angels  are  exceedingly  grieved 
that  learned  men  for  the  most  part  ascribe  all  things  to  na- 
ture, and  that  they  have  thereby  closed  for  themselves  the 
interiors  of  their  own  minds,  so  that  they  can  see  nothing 
of  truth  from  the  light  of  truth,  which  is  the  light  of 
heaven.  In  the  other  life,  therefore,  they  are  deprived  of 
the  faculty  of  reasoning,  lest  by  reasonings  they  should  dis- 
seminate falsities  among  the  simple  good  and  seduce  them, 
and  they  are  sent  into  desert  places. 

465.  A  certain  spirit  was  indignant  because  he  had  lost 
the  memory  of  many  things  which  he  knew  in  the  life  of 
the  body,  grieving  at  the  loss  of  a  pleasure  which  he  had 
so  greatly  enjoyed  ;  but  he  was  told  that  he  had  lost  nothing 
at  all,  and  that  he  knew  all  and  every  thing,  though  in  the 
world  where  he  now  was  it  was  not  allowed  to  bring  forth 
such  things;  and  that  it  was  enough  that  he  could  now 
think  and  speak  much  better  and  more  perfectly,  and  not 
immerse  his  rational  as  before  in  gross,  obscure,  material, 
and  corporeal  things,  which  are  of  no  use  in  the  kingdom 
into  which  he  had  now  come.  He  was  told  also  that  he 
now  possessed  whatever  is  conducive  to  the  use  of  eternal 


SENSE,    MEMORY,    THOUGHT,    AND    AFFECTION      32/ 

life,  and  that  only  in  this  way  could  he  become  blessed  and 
happy  ;  thus  that  it  is  the  part  of  ignorance  to  believe  that 
in  this  kingdom  intelligence  perishes  with  the  removal  and 
quiescence  of  material  things  in  the  memory ;  when  yet 
the  real  case  is  that  so  far  as  the  mind  can  be  withdrawn 
from  the  things  of  sense  of  the  outer  man,  or  of  the  body, 
so  far  it  is  elevated  to  spiritual  and  heavenly  things. 

466.  The  quality  of  the  memory  is  sometimes  presented 
to  view  in  the  other  hfe,  in  forms  not  elsewhere  seen ;  for 
many  things  are  there  presented  to  view  which  with  men 
only  fall  into  ideas.  The  outer  memory  is  there  exhibited 
to  appearance  like  a  callus,  the  inner  like  a  medullary  sub- 
stance, such  as  that  in  the  human  brain ;  and  from  this  it 
is  given  to  know  their  quality.  With  those  who  in  the  life 
of  the  body  have  developed  only  the  memory,  and  thus 
have  not  cultivated  their  rational  faculty,  the  callosity  ap- 
pears hard,  and  streaked  within  as  with  tendons.  With 
those  who  have  filled  the  memory  with  falsities,  it  appears 
hairy  and  rough,  and  this  from  the  unarranged  mass  of 
things.  With  those  who  have  developed  the  memory  for 
the  sake  of  self-love  and  the  love  of  the  world,  it  appears 
conglutinated  and  ossified.  With  those  who  have  wished 
to  penetrate  into  Divine  arcana  by  means  of  sciences  and 
especially  philosophy,  nor  would  believe  until  they  were 
persuaded  by  such  means,  the  memory  appears  dark,  and 
of  such  a  nature  as  to  absorb  the  rays  of  light  and  turn 
them  into  darkness.  With  those  who  have  been  deceitful 
and  hypocrites,  it  appears  hard  and  bony  like  ebony,*  which 
reflects  the  rays  of  light.  But  with  those  who  have  been 
in  the  good  of  love  and  the  truths  of  faith,  no  such  callus 
appears,  because  their  inner  memory  transmits  the  rays  of 
light  into  the  outer ;  in  the  objects  or  ideas  of  which,  as  in 
their  basis,  or  as  in  their  ground,  the  rays  terminate,  and 
there  find  delightful  receptacles ;  for  the  outer  memory  is 
the  ultimate  of  order,  in  which  spiritual  and  heavenly  things 
•  E6ena,  perhaps  for  edurnea,  ivory. 


32S 


HEAVEN    AND    HELL 


softly  terminate  and  reside,  when  goods  and   truths  are 
there. 

467.  Men  who  are  in  love  to  the  Lord  and  in  charity 
toward  the  neighbor,  while  they  live  in  the  world,  have 
with  them  and  in  them  angelic  intelligence  and  wisdom, 
but  stored  up  in  the  inmosts  of  their  inner  memory.  This 
intelligence  and  wisdom  cannot  be  seen  by  them  at  all  un- 
til they  put  off  what  is  of  the  body,  when  the  natural  mem- 
ory is  laid  asleep  and  they  awake  into  the  inner  memory, 
and  afterward  successively  into  angelic  memory  itself. 

468.  How  the  rational  faculty  may  be  cultivated,  shall 
also  be  told  in  few  words.     The  genuine  rational  faculty 
consists  of  truths,  and  not  of  falsities  ;  what  is  of  falsities 
is  not  rational.     Truths  are  of  threefold  order,  civil,  moral, 
and  spiritual.     Civil  truths  relate  to  the  things  of  judgment 
and  government  in  kingdoms,  in  general  to  what  is  just  and 
equitable  in  them.     Moral  truths  relate  to  the  things  of 
every  man's  life  in  regard  to  companionships  and  social  re- 
lations, in  general  to  what  is  sincere  and  right,  and  in  par- 
ticular to  virtues  of  every  kind.     But  spiritual  truths  relate 
to  the  things  of  heaven  and  of  the  church,  in  general  to 
the  good  of  love  and  the  truth  of  faith.     There  are  three 
degrees  of  Hfe  with  every  man  (see  above,  n.  267).     The 
rational  faculty  is  opened  to  the  first  degree  by  civil  truths, 
to  the  second  degree  by  moral  truths,  and  to  the  third  de- 
gree by  spiritual  truths.     But  it  is  to  be  known  that  the 
rational  faculty  from  these  truths  is  not  formed  and  opened 
by  man's  knowing  them,  but  by  his  living  according  to 
them  ;  and  by  living  according  to  them  is  meant  loving 
them  from  spiritual  affection.     To  love  truths  from  spiritual 
affection  is  to  love  what  is  just  and  equitable,  because  it 
is  just  and  equitable,  what  is  sincere  and  right,  because  it  is 
sincere  and  right,  and  what  is  good  and  true,  because  it  is 
good  and  true ;  but  to  live  according  to  them  and  to  love 
them  from  corporeal  affection,  is  to  love  them  for  the  sake 
of  self,  its  reputation,  honor,  or  gain.     As  far  therefore  as 


A 


^\ 


SENSE,    MEMORY,   THOUGHT,   AND   AFFECTION      329 

man  loves  those  truths  from  corporeal  affection,  so  far  he 
does  not  become  rational,  for  he  loves  not  them,  but  him- 
self, whom  the  truths  serve  as  servants  their  lord  ;  and  when 
truths  become  servants,  they  do  not  enter  the  man  and 
open  any  degree  of  his  life,  not  even  the  first,  but  only  re- 
side in  the  memory,  as  knowledge  under  a  material  form, 
and  there  conjoin  themselves  with  the  love  of  self,  which  is 
corporeal  love.  From  these  things  it  may  be  evident  how 
man  becomes  rational,  namely,  that  he  becomes  rational  to 
the  third  degree  by  the  spiritual  love  of  good  and  truth, 
belonging  to  heaven  and  the  church  ;  to  the  second  degree 
by  the  love  of  what  is  sincere  and  right  ;  and  to  the  first 
degree  by  the  love  of  what  is  just  and  equitable.  The  two 
latter  loves  also  become  spiritual  from  the  spiritual  love  of 
good  and  truth,  because  this  flows  into  them,  and  conjoins 
itself  to  them,  and  forms  in  them  as  it  were  its  own  sem- 
blance. 

469.  Spirits  and  angels  have  memory  equally  as  men ; 
for  whatever  they  hear,  see,  think,  will,  and  do,  remains 
with  them,  and  also  by  this  means  their  rational  faculty  is 
continually  cultivated,  and  this  to  eternity.  Thus  spirits 
and  angels  are  perfected  in  intelligence  and  wisdom  by 
means  of  knowledges  of  truth  and  good,  equally  as  men. 
That  spirits  and  angels  have  memory,  has  also  been  given 
me  to  know  by  much  experience ;  for  I  have  seen  that 
when  they  were  with  other  spirits  all  things  were  called  forth 
from  their  memory  which  they  had  thought  and  done,  both 
in  public  and  in  private  ;  and  also  that  those  who  were  in 
any  truth  from  simple  good,  were  imbued  with  knowledges, 
and  by  these  with  intelligence,  and  were  afterward  raised 
up  into  heaven.  But  it  is  to  be  known  that  they  are  not 
imbued  with  knowledges,  and  by  them  with  intelligence, 
beyond  the  degree  of  affection  for  good  and  for  truth  in 
which  they  were  in  the  world ;  for  with  every  spirit  and 
angel  his  affection  remains,  such  in  every  respect  as  it  had 
been  in  the  world,  and  this  is  afterward  perfected  by  being 


330 


HEAVEN  AND  HELL 


made  more  full,  which  also  is  done  to  eternity.     For  there 
IS  nothing  but  what  is  capable  of  being  made  more  and 
more  full  to  eternity,  since  every  thing  may  be  infinitely 
varied,  thus  by  various  things  be  enriched  and  so  be  multi- 
plied and  fructified ;  there  is  no  end  to  any  good  thing 
because  it  is  from  the  Infinite.     That  spirits  and  angels  are 
continually  being  perfected  in  intelligence  and  wisdom  by 
means  of  knowledges  of  truth  and  good,  may  be  seen  above 
m  the  chapters  on  the  wisdom  of  the  angels  of  heaven  (n. 
265-275)  ;  on  the  nations  and  people  out  of  the  church  in 
heaven  (n.  318-328)  ;  and  on  little  children  m  heaven  (n. 
329-345)  ;  and  that  this  extends  to  the  degree  of  the  af- 
fection for  good  and  for  truth  in  which  they  have  been  in 
the  world,  and  not  beyond  it,  may  be  seen  in  n.  349. 


MAN    IS    AFTER    DEATH    AS    HIS    LIFE    HAS    BEEN    IN 

THE    WORLD. 

470.  That  every  one's  life  remains  with  him  after  death 
is  known  to  every  Christian  from  the  Word,  for  it  is  there 
said  in  many  places  that  man  will  be  judged  according  to 
his  deeds  and  works,  and  will  be  recompensed.  Every  one 
also  who  thinks  from  good  and  from  very  truth,  sees  no 
otherwise  than  that  he  who  lives  well  comes  into  heaven 
and  that  he  who  lives  ill  comes  into  hell.  And  yet  he  who 
IS  in  evil  is  not  willing  to  believe  that  his  state  after  death 
IS  according  to  his  life  in  the  world ;  but  he  thinks,  espe- 
cially in  sickness,  that  heaven  is  for  every  one  from  pure 
mercy,  whatever  his  life  had  been,  and  this  according  to 
his  faith,  which  he  separates  from  life. 

471-  That  man  will  be  judged  and  recompensed  accord- 
mg  to  his  deeds  and  works,  is  said  in  many  passages  in  the 
Word,  some  of  which  I  will  here  adduce  :  The  Son  of  Man 
shall  come  in  the  glory  of  His  Father,  with  His  angels,  and 


MAN    AFTER    DEATH   AS    HIS   LIFE    HAS    BEEN       331 

then  He  will  render  to  every  one  according  to  his  works 
( Matt.  xvi.  27).     Blessed  are  the  dead  who  die  in  the  Lord 
from  henceforth  ;  yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors,  for  their  works  follow  them  (Apoc.  xiv. 
13 ) .     /  will  give  to  every  one  according  to  his  works  ( Apoc] 
n.  23).     1  saw  the  dead,  small  and  great,  standing  before 
God,  and  the  books  were  opened,  and  the  dead  were  judged 
out  of  the  things  which  were  written  in  the  books,  accordino 
to  their  works.      The  sea  gave  up  the  dead  who  were  in  tt, 
and  death  and  hell  gave  up  those  who  were  in  them,  and 
they  were  fudged,  every  one  according  to  his  works  (Apoc. 
XX.  13,  15).     Behold  I  come,  and  My  reward  is  with  Me, 
that  I  may  give  to  every  one  according  to  his  works  (Apoc! 
xxii.  12).     Every  one  that  heareth  My  words  and  doeth 
them,  I  will  liken  to  a  prudent  man  ;   but  every  one  that 
heareth  My  words  and  doeth   them    not,  is   likened  to  a 
foolish  man  (Matt.  vii.  24,  26).     Not  every  one  that  saith 
unto  Me,  Lord,  Lord,  shall  enter  into  the  kingdom  of  the 
heavens  ;  but  he  that  doeth  the  will  of  My  Father  Who  is 
in  the  heavens.     Many  will  say  unto  Me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  by  Thy  name,  and  by   Thy 
name  cast  out  demons,  and  in  Thy  name  done  many  _good 
works  ?     But  then  will  I  confess  to  them,  I  know  you  not 
depart  from  Me,  ye  workers  of  iniquity  (Matt.  vii.  22,  23).' 
Then  will  ye  begin  to  say,  we  have  eaten  and  drunk  before 
Thee;  Thou  hast  taught  in  our  streets  :  but  He  will  say,  / 
say  Ufito  you,  I  know  you  not,  ye  ivorkers  of  iniquity  (Luke 
xui.  25-27).     /  will  recompense  them  according  to  their 
7oork,  and  according  to  the  deed  of  their  hands  (Jer.  xxv. 
14)-    Jehovah,  whose  eyes  are  open  upon  all  the  ways  of 
man,  to  give  to  every  one  according  to  his  ways,  and  accord- 
ing to  the  fruit  of  his  works  (Jer.  xxxii.  19)'.     /  unll  visit 
upon  his  ways,  and  recompense  to  him  his  ivorks  (Hosea  iv. 
9 ) .    Jehovah  doth  with  us  according  to  our  ways,  and  ac- 
cording to  our  works  (Zech.  i.  6).     Where  the  Lord  fore- 
tells the  last  judgment,  He  recounts  nothing  but  works 


332 


HEAVEN    AND    HELL 


teaching  that  those  will  enter  into  eternal  life  who  have 
done  good  works,  and  those  into  damnation  who  have  done 
evil  works,  as  in  Matthew  (xxv.  32-46),  and  in  many  other 
passages  where  the  salvation  and  condemnation  of  man  are 
treated  of.  That  works  and  deeds  are  the  outward  life  of 
man  and  that  by  them  the  quality  of  his  inward  life  is  man- 
ifested, is  evident. 

472.  By  deeds  and  works,  however,  are  not  meant  deeds 
and  works  of  such  quality  only  as  they  appear  outwardly, 
but  also  of  such  as  they  are  inwardly  ;  for  every  one  knows 
that  every  deed  and  work  proceeds  from  the  will  and 
thought  of  man,  otherwise  it  would  be  only  motion,  such 
as  is  that  of  automata  and  images.  A  deed  or  work,  there- 
fore, viewed  in  itself,  is  only  an  effect,  which  derives  its 
soul  and  life  from  the  will  and  thought,  insomuch  that  it 
is  will  and  thought  in  effect,  consequently  it  is  will  and 
thought  in  outward  form.  Hence  it  follows  that  such  as 
the  will  and  thought  are  which  produce  a  deed  or  work, 
such  likewise  is  the  deed  and  work  :  if  the  thought  and 
will  are  good,  then  the  deeds  and  works  are  good  ;  but  if 
the  thought  and  will  are  evil,  then  the  deeds  and  works  are 
evil,  though  outwardly  they  appear  alike.  A  thousand  men 
may  act  ahke,  that  is,  may  do  similar  deeds,  so  similar  that 
as  to  outward  form  they  can  scarcely  be  distinguished,  and 
yet  each  viewed  in  itself  is  different  from  the  rest,  because 
from  different  will.  As  for  example,  in  acting  sincerely  and 
jusdy  with  a  companion,  one  person  may  do  it  with  the 
purpose  that  he  may  appear  to  be  sincere  and  just,  for  the 
sake  of  himself  and  his  own  honor ;  another  for  the  sake 
of  the  world  and  gain  ;  a  third  for  the  sake  of  recompense 
and  reward  ;  a  fourth  for  the  sake  of  friendship  ;  a  fifth  for 
fear  of  the  law,  and  of  loss  of  reputation  and  employment ; 
a  sixth  that  he  may  draw  some  one  to  his  own  side,  though 
it  be  bad  ;  a  seventh  that  he  may  deceive  ;  and  others  from 
other  motives.  But  the  deeds  of  all  these,  though  appar- 
ently good,  since  it  is  good  to  act  sincerely  and  justly  with 


MAN    AFTER    DEATFI    AS    HIS    LIFE   HAS    BEEN        333 

a  companion,  are  yet  evil  because  they  are  not  done  for  the 
sake  of  what  is  sincere  and  just  and  for  the  love  of  it,  but 
for  the  sake  of  self  and  the  world  that  are  loved  ;  and  this 
selfish  love,  sincerity  and  justice  serve,  as  servants  a  lord, 
whom  the  lord  despises  and  dismisses  when  they  do  not 
serve  him.  Those  also  act  sincerely  and  justly  with  a  com- 
panion to  like  appearance  in  outward  form,  who  act  from 
the  love  of  what  is  sincere  and  just.  Some  of  these  act 
from  the  truth  of  faith,  or  from  obedience,  because  it  is  so 
commanded  in  the  Word  ;  some  from  the  good  of  faith,  or 
from  conscience,  because  from  religious  principle  ;  some 
from  good  of  charity  toward  the  neighbor,  because  his  good 
is  to  be  consulted  ;  some  from  the  good  of  love  to  the  Lord, 
because  good  is  to  be  done  for  the  sake  of  good,  thus  like- 
wise what  is  sincere  and  just  for  the  sake  of  sincerity  and 
justice,  which  they  love  because  it  is  from  the  Lord,  and  be- 
cause the  Divine  proceeding  from  the  Lord  is  in  it,  and 
hence,  viewed  in  its  very  essence,  it  is  Divine.  The  deeds 
or  works  of  these  are  inwardly  good,  and  are  therefore  out- 
wardly good  also ;  for,  as  was  said  above,  deeds  or  works 
are  just  of  the  quality  of  the  thought  and  will  from  which 
they  proceed,  and  without  this  they  are  not  deeds  and 
works,  but  only  inanimate  motions.  From  these  things  it 
is  evident  what  is  meant  by  works  and  deeds  in  the  Word. 
473.  Because  deeds  or  works  are  of  the  will  and  thought, 
therefore  also  they  are  of  the  love  and  faith,  consequently 
they  are  such  as  the  love  and  faith  are ;  for  whether  you 
say  man's  love  or  his  will,  it  is  the  same  thing  ;  and  whether 
you  say  his  faith  or  his  determinate  thought,  it  is  also  the 
same  ;  for  what  a  man  loves,  this  he  also  wills,  and  what  a 
man  believes,  this  he  also  thinks.  If  man  loves  what  he 
believes,  then  he  also  wills  it  and  as  far  as  possible  does  it. 
Every  one  may  know  that  love  and  faith  are  within  and  not 
without  the  will  and  thought  of  man,  because  the  will  is 
what  is  enkindled  by  love  and  the  thought  is  what  is  en- 
lightened in  matters  of  faith.     For  this  reason  only  those 


334 


HEAVEN  AND  HELL 


who  can  think  wisely  are  enlightened,  and  according  to  en- 
lightenment they  think  what  is  true  and  will  it,  or  what  is 
the  same,  they  beheve  what  is  true  and  love  it.'^ 

474.  But  it  is  to  be  known  that  the  will  makes  the  man, 
and  thought  only  so  far  as  it  proceeds  from  the  will,  and 
deeds  or  works  proceed  from  both ;  or  what  is  the  same, 
that  love  makes  the  man,  and  faith  only  so  far  as  it  pro- 
ceeds from  love,  and  deeds  or  works  proceed  from  both. 
Hence  it  follows  that  the  will  or  love  is  the  man  himself, 
for  the  things  which  proceed  belong  to  that  from  which 
they  proceed.  To  proceed  is  to  be  produced  and  presented 
in  suitable  form,  so  as  to  be  perceived  and  seen.'^    From 

«  As  all  things  in  the  universe  which  exist  according  to  order,  have 
reference  to  good  and  truth,  so  with  man  they  have  reference  to  will 
and  understanding,  n.  803,  10122.  The  reason  is,  that  the  will  is  re- 
cipient of  good,  and  the  understanding  recipient  of  truth,  n.  3332,  3623, 
5232,  6065,  6125,  7503,  9300,  9995.  It  amounts  to  the  same  whether 
we  speak  of  truth  or  of  faith,  because  faith  is  of  truth  and  truth  is  of 
faith;  and  it  amounts  to  the  same  whether  we  speak  of  good  or  of  love, 
because  love  is  of  good  and  good  is  of  love,  n.4353,  4997,  7178,  10122! 
10367.  Hence  it  follows  that  the  understanding  is  recipient  of  faith] 
and  the  will  of  love,  n.  7179,  10122,  10367.  And  since  the  understand- 
mg  of  man  is  capable  of  receiving  faith  in  God,  and  the  will  capable  of 
receiving  love  to  God,  man  is  capable  of  being  conjoined  with  God  in 
faith  and  love,  and  he  who  is  capable  of  being  conjoined  with  God  in 
love  and  faith,  can  never  die,  n.  4525,  6323,  9231. 

b  The  will  of  man  is  the  very  esse  of  his  life,  because  it  is  the  recep- 
tacle of  love  or  good,  and  the  understanding  is  the  existere  of  life 
thence,  because  it  is  the  receptacle  of  faith  or  truth,  n.  3619,  5002,  9282. 
Thus  the  life  of  the  will  is  the  principal  life  of  man,  and  the  life  of  the 
understanding  proceeds  thence,  n.  585,  590,  3619,  7342,  8885,  9282, 
10076,  10109,  loiio;  in  like  manner  as  light  from  tire  or  flame,  n. 
6032,  6314.  Hence  it  follows  that  man  is  man  by  virtue  of  will  and 
of  understanding  thence  derived,  n.  891 1,  9069,  9071,  10076,  10109, 
101 10.  Every  man  is  loved  and  esteemed  by  others  according  to  the 
good  of  his  will  and  of  his  understanding  thence  derived,  for  he  is 
loved  and  esteemed  who  wills  well  and  understands  well,  and  he  is  re- 
jected and  despised  who  understands  well  and  does  not  will  well,  n. 
89 1 1,  10076.     Man  after  death  remains  also  such  as  his  will  is  and  his 


MAN    AFTER    DEATH    AS    HLS    LIFE    HAS    BEEN 


335 


M 


; 


these  things  it  may  be  evident  what  faith  is  separate  from 
love,  namely,  that  it  is  no  faith  but  only  knowledge,  which 
has  no  spiritual  life  in  it ;  in  like  manner  what  a  deed  or 
work  is  without  love,  namely,  that  it  is  not  a  deed  or  work 
of  life,  but  a  deed  or  work  of  death,  in  which  there  is  an 
appearance  of  life  from  the  love  of  evil  and  from  the  belief 
of  what  is  false.  This  appearance  of  life  is  what  is  called 
spiritual  death. 

475-    It  is  farther  to  be  known  that  in  deeds  or  words  the 
whole  man  is  set  forth,  and  that  his  will  and  thought,  or  his 
love  and  faith,  which  are  his  inward  parts,  are  not  complete 
until  they  are  in  deeds  or  works,  which  are  his  outward 
parts,   these    being   the    ultimates  in  which  the  will    and 
thought  terminate,  and  without  which  they  are  as  things 
uncompleted,  that  do  not  as  yet  exist,  thus  that  are  not  as 
yet  in  the  man.     To  think  and  to  will  without  doing,  when 
one  is  able,  is  like  a  flame  enclosed  in  a  vessel,  which  is  ex- 
tinguished ;  also  like  seed  cast  upon  sand,  which  does  not 
grow  up,  but  perishes  with  its  power  of  germination.     But 
to  think  and  will  and  then  to  do,  is  like  a  flame  which  gives 
heat  and  light  all  around,  and  like  seed  in  the  ground  which 
grows  up  into  a  tree  or  a  flower  and  exists.     Every  one  may 
know  that  to  will  and  not  to  do  when  one  can,  is  not  to 
will,  also  that  to  love  and  not  to  do  good  when  one  can,  is 
not  to  love,  but  only  to  think  that  he  wills  and  loves  ;  thus 
that  it  is  abstract  thought,  which  vanishes  and  is  dissipated. 
Love  and  will  is  the  very  soul  itself  of  a  deed  or  work,  and 
forms  its  body  in  the  sincere  and  just  things  that  man  does. 
The  spiritual  body,  or  the  body  of  man's  spirit,  is  from  no 
other  source ;  that  is,  it  is  formed  from  nothing  else  than 
what  man  does  from  his  love  or  will  (see  above,  n.  463). 

understanding  thence  derived,  n.  9069,  9071,  9386,  10153.  Conse- 
quently man  after  death  remains  such  as  his  love  is  and  his  faith  thence 
derived,  and  the  things  which  are  of  faith  and  not  at  the  same  time  of 
love,  then  vanish,  because  they  are  not  m  the  man,  thus  not  of  the 
inan,  n.  553,  2364,  10153. 


336 


HEAVEN    AND    HELL 


In  a  word,  all  things  of  man  and  his  spirit  are  in  his  deeds 
or  works.  ^ 

476.  From  these  things  it  may  now  be  evident  what  is 
meant  by  the  life  that  remains  with  man  after  death,  namely, 
that  it  is  his  love  and  its  faith,  not  only  in  potency,  but  also 
in  act ;  thus  that  it  is  his  deeds  or  works,  because  these 
contain  in  them  all  things  of  man's  love  and  faith. 

477.  It  is  the  ruling  love  that  remains  with  man  after 
death,  nor  is  this  ever  changed  to  eternity.  Every  one  has 
many  loves,  but  still  they  all  have  reference  to  his  ruling 
love,  and  make  one  with  that,  or  together  compose  it.  All 
things  of  the  will  which  agree  with  the  ruling  love,  are 
called  loves,  because  they  are  loved.  These  loves  are  both 
inner  and  outer,  some  immediately  connected,  and  some 
mediately,  some  nearer  and  some  more  remote,  while  some 
are  subservient  in  various  ways.  Taken  together  they  con- 
stitute as  it  were  a  kingdom,  for  in  such  order  are  they 
with  man,  though  man  knows  nothing  about  it.  Something 
of  it,  however,  is  made  manifest  to  him  in  the  other  life, 
for  according  to  the  order  of  his  loves  he  has  extension  of 
thought  and  affection  —  extension  into  heavenly  societies 
if  the  ruling  love  consists  of  the  loves  of  heaven,  but  into 
infernal  societies  if  it  consists  of  the  loves  of  hell.  That 
all  the  thought  and  affection  of  spirits  and  angels  has  ex- 
tension into  societies,  may  be  seen  above  in  the  chapter  on 
the  wisdom  of  angels  of  heaven,  and  in  that  on  the  form 

c  Interior  things  successively  flow  into  exterior,  even  into  what  is 
outmost  or  ultimate,  and  there  exist  and  subsist,  n.  634,  6451,  6465, 
9215,  9216.  They  not  only  flow  in  but  also  form  in  the  ultimate  what 
is  simultaneous,  in  what  order,  n.  5897,  6451,  8603,  10099.  Hence  all 
interior  things  are  held  together  in  connection,  and  subsist,  n.  9828. 
Deeds  or  works  are  the  ultimates,  in  which  the  interiors  are,  n.  1033 1. 
Wherefore  to  be  recompensed  and  judged  according  to  deeds  and 
works,  is  to  be  recompensed  and  judged  according  to  all  things  of  the 
man's  love  and  faith,  or  of  his  will  and  thought,  because  these  are  the 
interior  things  contained  in  them,  n.  3147,  3934,6073,8911,  10331, 
10332. 


MAN   AFTER  DEATH   AS   HIS   LIFE   HAS   BEEN       337 

of  heaven,  according  to  which  is  all  consociation  and  com- 
munication. 

478.   What  has  been  said  thus  far,  affects  only  the  thought 
of  the  rational  man.     That  it  may  also  be  presented  to  the 
perception  of  the  senses,  I  will  add  some  experience  by 
which  the  same  things  may  be  illustrated  and  confirmed 
First,  that  man  after  death  is  his  own  love  or  his  own  will. 
Second,  that  man  remains  to  eternity  such  as  he  is  as  to  his' 
will  or  ruling  love.     Third,  that  the  man  who  has  heavenly 
and  spiritual  love  comes  into  heaven,  and  the  man  who  has 
corporeal  and  worldly  love,  without  heavenly  and  spiritual 
mto  hell.     Fourth,  that  faith  does  not  remain  with  man,' 
if  It  IS  not  from  heavenly  love.     Fifth,  that  love  in  act' 
and  thus  the  life  of  man,  is  what  remains. 

479-    That  man  after  death  is  his  own  lotfe  &r  his  own 
will  has  been  attested  to  me  by  manifold  experience.     The 
whole  heaven  is  distinguished  into  societies  according  to 
the  differences  of  the  good  of  love ;  and  every  spirit  who 
IS  taken  up  into  heaven  and  becomes  an  angel,  is  brought 
to  the  society  where  his  love  is.     When  he  comes  thither 
he  is  as  if  at  home,  and  in  the  house  where  he  has  as  it  were 
been  born ;  this  the  angel  perceives  and  comes  into  fellow- 
ship there  with  those  like  himself.     When  he  goes  away  to 
another  place,  he  feels  all  the  time  a  kind  of  resistance  and 
desire  to  return  to  his  like,  thus  to  his  ruling  love.     It  is 
in  this  way  that  fellowships  in  heaven  are  brought  about 
and  also  in  hell,  ^here  they  are  formed  according  to  loves 
the  opposite  of  heavenly  loves.     That  heaven  is  composed 
of  societies,  and  likewise  hell,  and  that  they  are  all  distin- 
guished according  to  differences  of  love,  may  be  seen  above 
(n.  41-50,  and  n.  200-212).     That  man  after  death  is  his 
own  love  may  also  be  manifest  from  this,  that  those  things 
are  then  removed  and  as  it  were  taken  away  from   him 
which  do  not  make  one  with  his  ruling  love.     If  he  is  a 
good  spirit,  all  things  discordant  or  disagreeing  are  re- 
moved and  as  it  were  taken  away,  and  thus  he  is  let  into 


338  HEAVEN    AND    HELL 

his  own  love.     It  is  the  same  with  an  evil  spirit,  but  with 
this  difference,  that  from  him  truths  are  taken  away,  and 
from  the  good  falsities  are  taken  away,  until  at  length  each 
becomes  his  own  love.     This  is  effected  when  the  man- 
spirit  is  brought  into  the  third  state,  to  be  described  here- 
after.    When  this  is  done  he  turns  his  face  constantly  to 
his  own  love,  and  has  it  continually  before  his  eyes  in  what- 
ever direction  he  turns  (see  above,  n.  123,  124).     All  spir- 
its may  be  led  at  pleasure,  provided  only  they  be  kept  in 
their  ruling  love  j  nor  can  they  resist,  however  aware  they 
may  be  of  what  is  being  done  and  think  that  they  will  re- 
sist.    At  times  the  trial  has  been  made  whether  they  can 
do  any  thing  contrary  to  the  ruling  love,  but  they  tried  in 
vain.     Their  love  is  as  a  bond,  or  rope,  with  which  they 
are  as  it  were  tied  round,  by  which  they  may  be  drawn, 
and  from  which  they  cannot  loose  themselves.     The  case 
is  similar  with  men  in  the  world,  whom  their  own  love  also 
leads,  and  through  their  love  they  are  led  by  others ;  but 
more  so  when  they  become  spirits,  because  then  it  is  not 
allowed  to  present  to  appearance  any  other  love  and  to 
counterfeit  what  is  not  their  own.     That  the  spirit  of  man 
is  his  ruling  love,  is  made  manifest  in  all  intercourse  in  the 
other  life  ;  for  so  far  as  any  one  acts  and  speaks  in  agree- 
ment with  the  love  of  another,  so  far  the  latter  is  fully 
seen,  with  a  full,  cheerful,  lively  countenance ;  but  as  far 
as  any  one  acts  and  speaks  contrary  to  another's  love,  so 
far  the  other's  countenance  begins  to  be  changed,  to  be 
darkened,  and  not  to  be  seen,  till  at  length  he  wholly  dis- 
appears, as  if  he  had  not  been  there.     I  have  often  won- 
dered that  this  should  be  so,  because  nothing  of  the  kind 
can  take  place  in  the  world  ;  but  I  have  been  told  that  it  is 
the  same  with  the  spirit  in  man,  which  when  it  turns  itself 
away  from  another  is  no  longer  in  his  view.     That  a  spirit 
is  his  ruling  love  was  also  made  evident  by  this,  that  every 
spirit  seizes  and  appropriates  to  himself  all  things  agree- 
able to  his  love,  and  rejects  and  removes  from  himself  ail 


MAN    AFTER    DEATH    AS    HIS    LIFE   HAS    BEEN 


339 


things  that  are  not  agreeable.     Every  one's  love  is  like 
spongy  and  porous  wood,  which  imbibes  such  fluids  as  con- 
duce to  its  vegetation  and  repels  others  ;  and  it  is  like  ani- 
mals of  every  kind,  which  know  their  proper  food  and  seek 
what  agrees  with  their  nature,  and  avoid  what  disagrees ; 
for  every  love  wishes  to  be  nourished  by  its  own,  evil  love 
by  falsities  and  good   love   by  truths.     It  has  sometimes 
been  given  me  to  see  that  certain  simple  good  spirits  wished 
to  instruct  the  evil  in  truths  and  goods ;  but  that  these  at 
the  instruction  fled  far  away,  and  when  they  came  to  their 
own,  seized  with  much  pleasure  the  falsities  which  were  in 
agreement  with  their  love.     I  have  also  seen  good  spirits 
conversing  together  about  truths,  and  this  conversation  the 
good  who  were  present  heard  eagerly,  but  the  evil  who  were 
also  present  attended  to  nothing,  as  if  they  did  not  hear. 
In   the  world   of  spirits  ways  are  seen,  some  leading  to 
heaven,  some  to  hell,  and  every  one  to  some  society.    Good 
spirits  go  in  no  other  ways  than  those  which  lead  to  heaven, 
and  to  the  society  which  is  in  the  good  of  their  own  love  \ 
ways  leading  elsewhere  they  do  not  see.     But  evil  spirits 
%o  in  no  other  ways  than  those  which  lead  to  hell,  and  to 
that  society  there  which  is  in  the  evil  of  their  own  love  : 
the  ways  tending  in  other  directions  they  do  not  see,  and  if 
they  see,  they  will  not  go  in  them.     Such  ways  in  the  spir- 
itual world  are  real  appearances,  which  correspond  to  truths 
or  falsities ;  and  therefore  ways  in  the  Word  signify  truths 
or  falsities.*^   By  this  evidence  from  experience,  what  was 
before  said  from  reason  is  confirmed,  namely,  that  every 
man  after  death  is  his  own  love  and  his  own  will ;  it  is  said, 
his  own  will,  because  one's  will  is  his  love. 

480.    Tha/  man  after  death  remai?is  to  eternity  such  as 

d  A  way,  path,  road,  street,  and  broad  street,  signify  truths,  which 
lead  to  good,  and  also  falses  which  lead  to  evil,  n.  627,  2333,  10422. 
To  sweep  a  way  denotes  to  prepare  that  truths  may  be  received,  n.  3142.' 
To  make  a  way  known,  when  concerning  the  Lord,  denotes  to  instruct 
in  truths  which  lead  to  good,  n.  10565. 


340 


HEAVEN  AND  HELL 


he  is  as  to  his  will  or  ruling  loiie,  has  also  been  confirmed 
by  abundant  experience.  It  has  been  given  me  to  speak 
with  some  who  hved  two  thousand  years  ago,  and  whose 
lives  were  known  to  me  as  described  in  history ;  they  were 
found  to  be  still  like  themselves,  just  as  they  were  de- 
scribed, thus  the  same  as  to  the  love  from  which  and  ac- 
cording to  which  were  their  lives.  There  were  others  who 
lived  seventeen  *  centuries  ago  also  known  from  history, 
and  others  who  lived  four  centuries  ago,  and  three  and  so 
on,  with  whom  also  I  was  permitted  to  converse  ;  and  I 
found  that  the  same  affection  still  ruled  with  them,  with  no 
other  difference  than  that  the  enjoyments  of  their  love  were 
turned  into  corresponding  spiritual  enjoyments.  It  was 
said  by  angels  that  the  life  of  the  ruling  love  is  never 
changed  with  any  one  to  eternity,  since  every  one  is  his 
own  love.  To  change  that  love  in  a  spirit,  therefore,  would 
be  to  deprive  him  of  his  life,  or  to  annihilate  him.  And 
the  reason  is,  they  said,  that  man  after  death  can  no  longer 
be  reformed  by  instruction,  as  in  the  world,  because  the  out- 
ermost plane,  which  consists  of  natural  knowledges  and  af- 
fections, is  then  quiescent  and  cannot  be  opened,  inasmuch 
as  it  is  not  spiritual  (see  above,  n.  464)  ;  and  that  upon  that 
plane  the  inner  planes  which  are  of  the  mind  and  heart,  rest 
as  a  house  on  its  foundation,  and  hence  it  is  that  man  re- 
mains to  eternity  such  as  the  life  of  his  love  had  been  in 
the  world.  Angels  wonder  exceedingly  that  man  does  not 
know  that  every  one  is  such  as  his  ruling  love  is  ;  that  many 
should  believe  that  they  may  be  saved  by  immediate  mercy 
and  by  faith  alone,  whatever  they  are  as  to  life  ;  and  that 
they  do  not  know  that  Divine  mercy  is  mediate,  and  that  it 
is  to  be  led  by  the  Lord  both  in  the  world  and  afterward  to 
eternity,  and  those  are  led  by  mercy  who  do  not  live  in  evil ; 
nor  that  faith  is  the  affection  for  truth  proceeding  from 
heavenly  love,  which  is  from  the  Lord. 

481.    That  the  man  who  has  heavenly  and  spiritual  love 

*  This  was  written  in  1757-S. 


MAN   AFTER   DEATH   AS   HIS   LIFE   HAS    BEEN       34I 

comes  into  heaven,  and  he  who  has  corporeal  and  worldly 
love,  without  heavenly  and  spiritual,  into  hell,  I  have  had 
reason  to  know  from  all  whom  I  have  seen  taken  up  into 
heaven,  and  from  those  cast  into  hell.  The  life  of  those 
who  were  taken  up  into  heaven  had  been  from  heavenly 
and  spiritual  love,  but  the  life  of  those  who  were  cast  into 
hell  had  been  from  corporeal  and  worldly  love.  Heavenly 
love  is  to  love  what  is  good,  sincere,  and  just,  because  it  is 
good,  sincere,  and  just,  and  from  love  to  do  it.  Thus  those 
who  are  in  heavenly  love  have  the  life  of  what  is  good,  sin- 
cere, and  just,  which  is  heavenly  life.  They  who  love  what 
is  good,  sincere,  and  just  for  its  own  sake  and  do  it,  or  live 
it,  love  also  the  Lord  above  all  things,  because  this  is  from 
,  Him  ;  and  they  also  love  the  neighbor,  because  this  is  the 
neighbor  who  is  to  be  loved.*  But  corporeal  love  is  to  love 
what  is  good,  sincere,  and  just,  not  for  its  own  sake,  but  foi 
the  sake  of  self,  because  thereby  are  acquired  reputation, 
honor,  and  gain.  Such  men  do  not  regard  the  Lord  and 
the  neighbor  in  what  is  good,  sincere,  and  just,  but  them- 

e  The  Lord  in  the  highest  sense  is  the  neighbor,  because  He  should 
be  loved  above  all  things;  but  to  love  the  Lord  is  to  love  what  is  from 
Him,  because  He  Himself  is  in  every  thing  that  is  from  Himself,  thus 
it  is  to  love  what  is  good  and  true.  n.  2425,  3419,  6706,  671J,  6819, 
6823,  8123.  To  love  what  is  good  and  true  which  is  from  Him,  is  to 
live  according  to  it,  and  this  is  to  love  the  Lord,  n.  10143,  ioi53.  10310, 
10336,  10578,  10645.  Every  man  and  society,  also  one's  country  and 
the  church,  and  in  the  universal  sense  the  kingdom  of  the  Lord,  are 
the  neighbor,  and  to  do  them  good  from  the  love  of  good,  according 
to  the  quality  of  their  state,  is  to  love  the  neighbor;  thus  their  good, 
which  is  to  be  consulted,  is  the  neighbor,  n.  6818-24,  8123.  Moral 
good  also,  which  is  sincerity,  and  civil  good,  which  is  justice,  are  the 
neighbor;  and  to  act  sincerely  and  justly  from  the  love  of  sincerity  and 
justice,  is  to  love  the  neighbor,  n.  2915,  4730,  8120-23.  Hence  char- 
ity toward  the  neighbor  extends  itself  to  all  things  of  the  life  of  man, 
and  to  do  what  is  good  and  just,  and  to  act  sincerely  Irom  the  heart,  in 
every  function  and  in  every  work,  is  to  love  the  neighbor,  n.  2417, 
81 21,  8124.  The  doctrine  in  the  ancient  church  was  the  doctrine  of 
charity,  and  hence  they  had  wisdom,  n.  2385,  2417,  3419,  3420,  4844, 
6628. 


342 


HEAVEN  AND  HELL 


selves  and  the  world,  and  find  enjoyment  in  fraud  ;  and 
what  is  good,  sincere,  and  just  from  fraud,  is  evil,  insincere, 
and  unjust,  which  is  what  they  love  in  what  is  good.     Be- 
cause the  loves  thus  determine  the  life  of  every  one,  there- 
fore all,  as  soon  as  they  come  after  death  into  the  world  of 
spirits,  are  explored  as  to  their  quality,  and  are  attached  to 
those  who  are  in  similar  love  ;  those  who  are  in  heavenly 
love,  to  those  who  are  in  heaven,  and  those  who  are  in  cor- 
poreal love,  to  those  who  are  in  hell.     And  also,  after  hav- 
ing passed  through  the  first  and  second  state,  they  are  so 
separated  that  they  no  longer  see  each  other  nor  know  each 
other ,  for  every  one  becomes  his  own  love,  not  only  as  to 
the  interiors  which  are  of  the  mind,  but  also  as  to  the  ex- 
teriors which  are  of  the  face,  the  body,  and  the  speech  ; 
for  every  one  becomes  the  image  of  his  own  love,  even  in 
outward   form.      Those  who  are   corporeal   loves  appear 
gross,  dusky,  black,  and  misshapen;  but  those  who  are 
heavenly  loves,  appear  fresh,   bright,   fair,  and   beautiful. 
They  are  wholly  unlike  also  as  to  their  thoughts  and  feel- 
ings ;  those  who  are  heavenly  loves  are  also  intelligent  and 
wise,  but  those  who  are  corporeal  loves  are  stupid  and  as  it 
were  sottish.     When  it  is  given  to  inspect  the  interiors  and 
exteriors  of  the  thought  and  affection  of  those  who  are  in 
heavenly  love,  the  interiors  appear  like  light,  in  some  like 
flaming  light,  and  the  exteriors  in  various  beautiful  colors 
like  rainbows ;  but  the  interiors  of  those  who  are  in  corpo- 
real  love   appear  as  something   black,  because    they  are 
closed,  and  the  interiors  of  some  as  dusky  fire,  who  are 
those  who  had  been  interiorly  in  malignant  deceit :  the  ex- 
teriors also  appear  of  a  dirty  color,  and  disagreeable  to  the 
sight.     The  interiors  and  exteriors  of  the  mind  and  dispo- 
sition, are  presented  visible  in  the  spiritual  world  whenever 
it  pleases  the  Lord.     Those  who  are  in  corporeal  love  see 
nothing  in  the  light  of  heaven,  which  to  them  is  thick  dark- 
ness ;  but  the  light  of  hell,  which  is  as  light  from  ignited 
coals,  is  to  them  as  clear  light.     In  the  light  of  heaven  also 


MAN    AFTER    DEATH    AS    HIS    LIFE    HAS    BEEN        343 

their  inward  sight  is  darkened,  even  till  they  are  insane  ; 
they  therefore  shun  it  and  hide  themselves  in  dens  and 
caverns,  deeply  in  proportion  to  their  falsities  from  evils. 
But  on  the  other  hand  those  who  are  in  heavenly  love,  the 
higher  or  more  interiorly  they  come  into  the  light  of 
heaven,  the  more  clear  and  beautiful  do  they  see  all  things, 
and  the  more  intelligently  and  wisely  do  they  perceive 
truths.  Those  who  are  in  corporeal  love  cannot  in  any 
wise  live  in  the  heat  of  heaven,  for  the  heat  of  heaven  is 
heavenly  love,  but  in  the  heat  of  hell,  which  is  the  love  of 
raging  against  others  who  do  not  favor  themselves.  Con- 
tempt of  others,  enmity,  hatred,  and  revenge,  are  the  en- 
joyments of  that  love  ;  and  when  they  are  in  them  they  are 
in  their  life,  not  at  all  knowing  what  it  is  to  do  good  to 
others  from  good  itself  and  for  the  sake  of  good  itself,  but 
only  to  do  good  from  evil  and  for  the  sake  of  evil.  Neither 
can  those  who  are  in  corporeal  love  breathe  in  heaven,  for 
when  any  evil  spirit  is  brought  thither,  he  draws  his  breath 
as  one  who  struggles  in  a  contest ;  whereas  they  who  are  in 
heavenly  love  breathe  the  more  freely  and  live  the  more 
fully,  the  more  interiorly  they  are  in  heaven.  From  these 
things  it  may  be  evident  that  heavenly  and  spiritual  love  is 
heaven  with  man,  because  on  that  love  are  inscribed  all 
things  of  heaven  ;  and  that  corporeal  and  worldly  love,with- 
out  heavenly  and  spiritual  love,  are  hell  with  man,  because 
on  those  loves  are  inscribed  all  things  of  hell.  Hence  it  is 
evident  that  he  who  has  heavenly  and  spiritual  love  comes 
into  heaven,  and  he  who  has  corporeal  and  worldly  love 
without  heavenly  and  spiritual,  into  hell. 

482.  That  faith  does  not  remain  with  man  if  it  is  not 
from  heavenly  love,  has  been  made  manifest  to  me  by  so 
much  experience  that  if  the  things  which  I  have  seen  and 
heard  on  the  subject  should  be  adduced,  they  would  fill 
a  volume.  This  I  can  testify,  that  there  is  no  faith  at  all, 
nor  can  there  be  any,  with  those  who  are  in  corporeal  and 
worldly  love  without  heavenly  and  spiritual,  and  that  they 


344 


HEAVEN    AND    HELL 


have  only  knowledge,  or  a  persuasion  that  a  thing  is  true, 
because  it  serves  their  love.     Some  of  those  who  supposed 
themselves  to  be  in  faith  were  brought  to  those  who  were 
in  faith,  and  then  communication  being  given,  they  per- 
ceived that  they  had  no  faith  at  all.     They  confessed  also 
afterward  that  merely  believing  what  is  true  and  believ- 
ing the  Word,  is  not  faith,  but  faith  is  loving  truth  from 
heavenly  love,  and  willing  and  doing  it  from  interior  affec- 
tion.    It  was  also  shown  that  their  persuasion  which  they 
called  faith,  was  only  as  the  light  of  winter  in  which,  because 
there  is  no  heat,  all  things  on  the  earth,  bound  up  in  frost, 
are  torpid  and  lie  under  the  snow.     For  this  reason  the 
light  of  persuasive  faith  with  them,  as  soon  as  it  is  shone 
upon  by  the  rays  of  the  light  of  heaven,  is  not  only  extin- 
guished, but  also  becomes  darkness  in  which  no  one  sees 
himself;  and  then  the  interiors  at  the  same  time  are  so 
darkened  that  they  understand  nothing  at  all,  and  at  length 
grow  insane   from   falsities.     Therefore  with  such  all  the 
truths  are  taken  away  which  they  had  learned   from  the 
Word  and  from  the  doctrine  of  the  church,  and  had  called 
the  truths  of  their  faith,  and  in  their  place  they  are  imbued 
with  every  falsity  which  is  in  agreement  with  the  evil  of  their 
life ;  for  all  are  let  into  their  own  loves  and  into  the  falsi- 
ties agreeing  with  them,  and  then  they  hate  and  abhor  and 
thus  reject  truths,  because  they  are  repugnant  to  the  falsi- 
ties of  evil  in  which  they  are.     This  I  can  testify  from  all 
my  experience  of  the  things  of  heaven  and  hell,  that  they 
who  from  doctrine  have  professed  faith  alone,  and  have 
been  in  evil  as  to  life,  are  all  in  hell.    I  have  seen  them  cast 
down  thither  to  the  number  of  many  thousands,  of  whom  an 
account  may  be  seen  in  a  small  work  concerning  The  Last 
Judgment  and  the  Destruction  of  Babylon. 

483.  That  love  in  act,  and  thus  the  life  of  man,  is  what 
remains,  follows  as  a  conclusion  from  what  has  now  been 
shown  from  experience,  and  from  what  has  been  said  about 
deeds  and  works ,  love  in  act  is  work  and , deed. 


CORRESPONDING   ENJOYMENTS   AFTER   DEATH       345 

If 

484.   It  is  to  be  known  that  all  works  and  deeds  are 
of  Qioral  and  civil  life,  and  hence^  that  theyl^rd  what  fs 
smcere  and  right,  and  what  is  just  and  equitable ;  what  is 
smcere  and  right  is  of  moral  life,  and  what  is  just  and  equi- 
table IS  of  civil  life.  '  The  love  from  which  the  deeds  are 
done  IS  either  heavenly  or  infernal.  ,  Works  and  deeds  of 
moral  and  civil  life  are  heavenly,  if  they  are  done  from 
heavenly  love  ;  for  what  is  done  from  heavenly  love  is  done 
from  the  Lord,  and  ^iiateverJs_dpne  from  the  Lord  is  good 
But  the  deeds  and  works  of  moral  and  civil  life  ar?  infernal, 
if  they  are  done  from  infernal  love ;  for  what  is  done  from' 
this  love,  which  is  the  love  of  self  and  of  the  world,  is  done 
from  man  himself,  and  whatever  is  done  from  man' himself 
is  in  itself  evil ;  for  man,  viewed  in  himself,  or  his  proprium 
IS  nothing  but  evil./  ' 


THE  ENJOYMENTS  OF  THE  LIFE  OF  EVERY  ONE  ARE 
AFTER  DEATH  TURNED  INTO  CORRESPONDING  EN- 
JOYMENTS. 

485.  That  the  reigning  affection  or  ruling  love  remains 
to  eternity  with  every  one,  has  been  shown  in  the  preced- 
mg  chapter ;  but  that  the  enjoyments  of  that  affection  or 

/    Man's  proprium  consists  in  loving  himself  more  than  God,  and 
the  world  morethan  heaven,  and  in  making  nothi;i^;?n;ighbor  in 
comparison  wimJI^self,  thus  it  consists  in  the  love  of  self  and  of  the 
world   n.  694,  731,  4317.     It  is  this  proprium  into  which  man  is  born, 
and  this  IS  dense  evil,  n.  210,  215.  731,  874-876,  987,   1047,  2307. 
2308,  3518,  3701.  3812,  8480,  8550.  10283,  10284,  10286,  ,073,.    From 
man  s  proprium  comes  not  only  all  that  is  evil,  but  likewise  all  that  is 
false,  n.  1047.  10283,  10284,  10286.     The  evils  which  are  from  man's 
proprium  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty  de- 
ceit, n.  6667,  7370,  7373,  7374,  9348,  10038,  10742.     So  far  as  man's 
proprium  reigns,  so  far   the  good  of  love  and  the  truth  of  faith  are 
either  rejected,  or  suffocated,  or  perverted,  n.  2041,  7491,  7492,  7643, 
8487,  10455,  10742.     Man's  proprium  is  hell  with  him,  n.  694,  8480 
The  good  which  man  does  from  his  proprium.  is  not  good,  but  in  itself 
evil,  n.  8480. 


346 


HEAVEN  AND  HELL 


love  are  turned  into  corresponding  enjoyments,  is  now  to 
be  shown.  By  being  turned  into  corresponding  enjoy- 
ments, is  meant  into  spiritual  enjoyments  which  correspond 
to  natural.  That  they  are  turned  into  spiritual  enjoyments 
may  be  evident  from  this,  that  man  as  long  as  he  is  in  his 
earthly  body  is  in  the  natural  world,  but  when  he  leaves 
that  body,  he  comes  into  the  spiritual  world  and  puts  on  a 
spiritual  body.  That  the  angels  are  in  perfect  human  form, 
and  also  men  after  death,  and  that  their  bodies  with  which 
they  are  clothed  are  spiritual,  may  be  seen  above  (n.  73- 
77,  and  453-460)  ;  and  also  what  the  correspondence  is  of 
spiritual  things  with  natural  (n.  87-115). 

486.  All  the  enjoyments  that  man  has  are  of  his  ruling 
love,  for  man  feels  nothing  else  enjoyable  than  what  he 
loves,  thus  especially  that  which  he  loves  above  all  things ; 
whether  you  say  the  ruling  love,  or  that  which  is  loved 
above  all  things,  it  is  the  same  thing.  Those  enjoyments 
are  various  ;  they  are  as  many  in  general  as  there  are  ruling 
loves,  consequently  as  many  as  there  are  men,  spirits,  and 
angels,  for  the  ruling  love  of  one  is  not  in  every  respect  like 
that  of  another.  Hence  it  is  that  no  one  has  a  face  ex- 
actly like  that  of  another ;  for  one's  face  is  an  image  of  his 
mind,  and  in  the  spiritual  world  is  an  image  of  his  ruling 
love.  The  enjoyments  of  every  man  in  detail  are  also  of 
infinite  variety  ;  nor  is  any  one  delight  altogether  like  to  or 
the  same  with  another,  whether  they  succeed  one  after  an- 
other or  are  together  at  the  same  time,  for  one  is  never 
the  same  with  another.  But  still  these  particular  enjoy- 
ments with  every  one  have  reference  to  his  one  love,  which 
is  the  ruling  love,  for  they  compose  it  and  thus  make  one 
with  it.  In  like  manner  all  enjoyments  in  general  have  ref- 
erence to  one  universally  reigning  love,  in  heaven  to  love  to 
the  Lord,  and  in  hell  to  the  love  of  self. 

487.  What  the  spiritual  enjoyments  are  into  which  the 
natural  enjoyments  of  every  one  are  turned  after  death, 
and  what  is  their  nature,  cannot  be  known  except  from  the 


I 


CORRESPONDING  ENJOYMENTS  AFTER  DEATH   347 

knowledge  of  correspondences.  This  teaches  in  general 
that  nothing  natural  exists  without  something  spiritual  cor- 
responding to  it ;  and  it  also  teaches  in  particular  what  it 
is  that  corresponds  and  what  is  its  nature.  Consequently 
he  who  is  in  this  knowledge  may  ascertain  and  know  his 
own  state  after  death  if  he  only  knows  his  own  love,  and 
of  what  quality  that  is  in  the  universally  reigning  love  to 
which  all  loves  have  reference,  as  was  said  just  above.  But 
to  know  their  own  ruling  love  is  impossible  for  those  who 
are  in  the  love  of  self,  because  they  love  what  is  their  own, 
and  their  evils  they  call  goods,  and  at  the  same  time  the 
falsities  which  favor  them  and  by  which  they  confirm  their 
evils,  they  call  truths.  And  yet  if  they  wish  they  may  know 
it  from  others  who  are  wise  and  who  see  what  they  them- 
selves do  not ;  but  neither  is  this  possible  with  those  who 
are  so  filled  up  with  the  love  of  self  that  they  reject  all  the 
teaching  of  the  wise.  But  those  who  are  in  heavenly  love 
receive  instruction  and  from  truths  see  their  evils  into 
which  they  were  born,  when  they  are  brought  into  them  ; 
for  truths  make  evils  manifest.  Every  one  from  truth  which 
is  from  good,  can  see  evil  and  its  falsity ;  but  no  one  can 
from  evil  see  what  is  good  and  true.  The  reason  is  that 
the  falsities  of  evil  are  darkness,  and  likewise  correspond 
to  darkness ;  and  so  those  who  are  in  falsities  from  evil  are 
as  blind  persons,  who  do  not  see  the  things  that  are  in 
light,  and  also  shun  them  like  birds  of  night.'^  But  truths 
from  good  are  light  and  also  correspond  to  light  (see  above, 
n.  126-134).  They  therefore  who  are  in  truths  from  good 
are  able  to  see  and  have  their  eyes  open,  and  discern  the 

«  Darkness,  in  the  Word,  from  correspondence  signifies  falsities,  and 
thick  darkness  the  falsities  of  evil,  n.  1839,  i860,  7688,  771 1.  The 
light  of  heaven  is  thick  darkness  to  the  evil,  n.  1861,  6832,  8197. 
They  who  are  in  the  hells  are  said  to  be  in  darkness,  because  in  the 
falsities  of  evil,  concerning  whom,  n.  3340,  4418,  4531.  The  blind  in 
the  Word  signify  those  who  are  in  falsities  and  are  not  willing  to  be 
instructed  n.  2383,  6990. 


8 II 1 1  m  T^MrriMimilVliiiMiliMii 


ttS^mAM^r"-'^-^" 


348 


HEAVEN    AND    HELL 


things  which  are  of  ^ght  and  of  shade.  On  these  subjects 
also  I  have  been  confirmed  by  experience.  The  angels  in 
heaven  both  see  and  perceive  the  evils  and  falsities  that 
sometimes  arise  in  themselves,  also  the  evils  and  falsities  in 
which  spirits  are  who  are  connected  with  the  hells,  in  the 
world  of  spirits ;  but  the  spirits  themselves  cannot  see  their 
own  evils  and  falsities.  They  do  not  comprehend  what  the 
good  of  heavenly  love  is,  what  conscience,  what  sincerity 
and  justice  —  unless  it  be  done  for  the  sake  of  self — nor 
what  it  is  to  be  led  by  the  Lord ;  they  say  that  such  things 
do  not  exist,  and  thus  are  of  no  account.  These  things 
are  said  to  the  intent  that  man  may  explore  himself  and 
from  his  enjoyments  learn  his  love,  and  hence  as  far  as  he 
makes  out  from  a  knowledge  of  correspondences,  may  know 
the  state  of  his  life  after  death. 

488.  How  the  enjoyments  of  every  one's  life  after  death 
are  turned  into  corresponding  enjoyments,  may  indeed  be 
known  from  a  knowledge  of  correspondences;  but  be- 
cause that  knowledge  is  not  as  yet  common,  1  would  like 
to  throw  some  light  on  the  subject  by  certain  examples 
from  experience.  All  those  who  are  in  evil,  and  have 
confirmed  themselves  m  falsities  against  the  truths  of  the 
church,  especially  those  who  have  rejected  the  Word,  shun 
the  light  of  heaven  and  rush  into  hiding  places  which  at 
their  openings  appear  very  dark,  and  into  clefts  of  rocks 
where  they  hide  themselves ;  and  this  is  because  they  have 
loved  falsities  and  hated  truths ;  for  such  hiding  places 
and  clefts  of  rocks,^  as  well  as  darkness,  correspond  to  falsi- 
ties, as  light  to  truths.  It  is  their  enjoyment  to  dwell  there, 
and  unpleasant  to  them  to  dwell  in  open  country.  In  like 
manner  do  those  who  have  taken  enjoyment  in  insidious 
and  clandestine  plots,  and  in  treacherous  machinations : 

*  A  hole  and  the  cleft  of  a  rock  in  the  Word  signifies  obscurity  and 
falsity  of  faith,  n.  10582.  Because  a  rock  signifies  faith  from  the  Lord, 
n.  8581,  10580;  and  a  stone  the  truth  of  faith,  n.  114,  643,  1298,  3720, 
6426,  8609,  10376. 


CORRESPONDING   ENJOYMENTS    AFTER    DEATH       349 

they  too  are  in  such  hiding  places  and  enter  into  rooms  so 
dark  that  they  cannot  even  see  one  another,  and  whisper  to- 
gether in  corners  :  into  this  is  turned  the  enjoyment  of  their 
love.  Those  who  have  studied  sciences  without  any  other 
end  than  they  might  be  called  learned,  and  have  not  culti- 
vated the  rational  faculty  by  them,  but  have  taken  enjoy- 
ment in  the  things  of  memory  from  pride  therein,  love 
sandy  places,  which  they  choose  in  preference  to  fields  and 
gardens,  because  sandy  places  correspond  to  such  studies. 
Those  who  have  been  learned  in  the  doctrines  of  their  own 
and  other  churches,  and  have  not  applied  their  knowledge 
to  life,  choose  for  themselves  rocky  places  and  dwell  among 
heaps  of  stones  ;  they  shun  places  that  are  cultivated,  be- 
cause they  hold  them  in  aversion.  Those  who  have  ascribed 
all  things  to  nature,  and  also  those  who  have  ascribed  all 
things  to  their  own  prudence,  and  by  various  arts  raised 
themselves  to  honors  and  acquired  wealth,  in  the  other  life 
apply  to  the  study  of  magic  arts,  which  are  abuses  of  Divine 
order,  in  which  they  find  the  chief  enjoyment  of  life.  Those 
who  have  applied  Divine  truths  to  their  own  loves  and  thus 
have  falsified  them,  love  urinous  things  because  they  corre- 
spond to  the  enjoyments  of  such  love.*^  Those  who  have 
been  sordidly  avaricious,  dwell  in  cells  and  love  swinish  filth 
and  such  stenches  as  are  exhaled  from  undigested  food  in 
the  stomach.  Those  who  have  passed  their  life  in  mere 
pleasures  and  have  lived  delicately  and  indulged  their  appe- 
tite, loving  such  things  as  the  highest  good  of  life,  in  the 
other  life  love  excrementitious  things  and  privies,  in  which 
they  find  their  delight,  for  the  reason  that  such  pleasures 
are  spiritual  filth.  They  shun  places  that  are  clean  and 
void  of  filth,  because  they  find  them  unpleasant.  Those 
who  have  found  enjoyment  in  adulteries,  pass  their  time  in 
brothels  where  all  things  are  vile  and  filthy ;  these  they 
love  and  shun  chaste  homes,  into  which  they  cannot  come 

c  The  defilements  of  truth  correspond  to  urine,  n.  5390, 


350 


HEAVEN  AND  HELL 


without  falling  into  a  swoon.  Nothing  is  more  delightful 
to  them  than  to  break  up  marriages.  Those  who  have  been 
desirous  of  revenge  and  have  thereby  contracted  a  savage 
and  cruel  nature,  love  cadaverous  substances,  and  are  in 
hells  of  that  nature  ;  and  so  on. 

489.  But  the  enjoyments  of  the  life  of  those  who  have 
lived  in  heavenly  love  in  the  world,  are  turned  into  corre- 
sponding enjoyments,  such  as  are  in  the  heavens.  These 
enjoyments  have  their  existence  from  the  Sun  of  heaven 
and  its  light,  and  this  li^ht  presents  to  view  such  things  as 
have  inwardly  concealed  what  is  Divine.  The  things  seen  S 
6y  means  of  this  light  affect  angels  inwardly  in  their  mmds,  / 
and  at  the  same  time  outwardly  in  their  bodies ;  and  ^-  ' 
cause  Divine  light,  which  is  Divine  truth  proceedmg  from 
the  Lord,  flows  into  their  minds  opened  by_heavenlv  love, 
it  presents  outwardly  such  things  as  correspond  to  the  en- 
joyments of  their  love.  That  the  things  which  appear  to 
the  sight  in  heaven  correspond  to  the  interiors  of  angels, 
or  to  the  things  which  are  of  faith  and  love  and  thence  of 
their  intelligence  and  wisdom,  was  shown  in  the  chapter  on 
representatives  and  appearances  in  heaven  (n.  170-176), 
and  in  the  chapter  on  the  wisdom  of  the  angels  of  heaven 
(265-275).  Since  we  have  begun  to  confirm  this  matter 
by  examples  from  experience,  in  order  to  illustrate  what 
has  already  been  said  from  the  causes  of  things,  1  will  add 
some  particulars  in  regard  to  the  heavenly  enjoyments  into 
which  natural  enjoyments  are  turned  with  those  who  live 
in  heavenly  love  in  the  world.  Those  who  have  loved 
Divine  truths  and  the  Word  from  interior  affection,  or  from 
affection  for  truth  itself,  in  the  other  life  dwell  in  light,  in 
elevated  places,  appearing  as  mountains,  where  they  are 
continually  in  the  light  of  heaven.  They  do  not  know  what 
darkness  is,  such  as  that  of  night  in  the  world,  and  they 
also  live  in  a  vernal  temperature  ;  there  are  presented  to 
their  view  as  it  were  fields  and  standing  corn,  and  also  vine- 

yards ;  in  their  houses  every  thing  is  full  of  light  as  if  of 

4 


CORRESPONDING  ENJOYMENTS  AFTER  DEATH   35 1 

precious  stones ;  when  they  look  through  the  windows,  it 
is  as  through  pure  crystals.  These  are  the  enjoyments  of 
their  sight,  but  the  same  things  are  interiorly  delightful 
from  correspondence  with  Divine  heavenly  things  ;  for  the 
truths  from  the  Word  which  they  have  loved,  correspond  to 
standing  corn,  vineyards,  precious  stones,  windows,  and 
crystals.*^  Those  who  have  appHed  the  teachings  of  the 
church,  which  are  from  the  Word,  immediately  to  life,  are 
in  the  inmost  heaven  and  excel  the  rest  in  the  delight  of 
wisdom.  In  every  object  they  see  things  Di^j|^e  ;  the  ob- 
jects indeed  thev  see,  but  the  corresponding,^  Divine  things 
flow  in  immediately  into  their  minds  and  fill  them  with 
blessedness  affecting  all  their  sensations ;  and  hence  all 
thinp  to  their  eves  as  it  were  laugh,  play,  and  live,  as  may 
be  seen  above  (n.  270).  Those  who  have  loved  the  sci- 
ences, and  by  means  of  them  have  cultivated  their  rational 
faculty  and  acquired  intelligence,  and  at  the  same  time 
have  acknowledged  the  Divine,  have  their  pleasure  in  the 
sciences  and  their  rational  enjoyment  turned  in  the  other 
life  into  spiritual  enjoyment,  which  is  that  of  knowing  good 
and  truth.  They  dwell  in  gardens,  in  which  are  seen  flower- 
beds and  grass-plots  beautifully  arranged,  and  rows  of  trees 
round  about,  with  arbors  and  walks,  the  trees  and  flowers 
changing  from  day  to  day.  The  whole  view  fills  their  mmds 
with  enjoyment  in  a  general  way,  and  the  variations  m  de- 
tail continually  renew  the  enjoyment;  and  because  every 
thing  there  corresponds  to  something  Divine,  and  they  are 
in  the  knowledge  of  correspondences,  they  are  always  filled 
with  new  knowledges  and  thereby  their  spiritual  rational 

d  A  crop  of  corn  in  the  Word  signifies  a  state  of  reception  and 
of  increase  of  truth  from  good,  n.  9294.  Standing  corn  signifies  truth 
in  conception,  n.  9146.  Vineyards  signify  the  spiritual  church  and  the 
truths  of  that  church,  n.  1069,  9139.  Precious  stones  signify  the  truths 
of  heaven  and  the  church  transparent  from  good,  n.  114,  9863,  9865, 
9868,  9873,  9905.  A  window  signifies  the  intellectual  faculty  which  is 
of  the  internal  sight,  n.  655,  658,  3391. 


352 


HEAVEN    AND    HELL 


faculty  is  perfected.     These  are  their  enjoyments,  because 
gardens,  flower-beds,  grass-plots,  and  trees,  correspond  to 
sciences,  knowledges,  and  intelligence  therefrom.^   Those 
who  have  ascribed  all  things  to  the  Divine,  regarding  nature 
as  dead  in  comparison,  but  subservient  to  things  spiritual, 
and  have  confirmed  themselves  in  this  view,  are  in  heavenly 
light,  with  which  all  things  before  their  eyes  are  penetrated 
and  exhibit  innumerable  variegations  of  light,  which  their 
internal  sight  as  it  were  immediately  embraces ;  and  hence 
they  perceive  interior  delights.     The  things  seen  within  their 
houses  are  as  of  diamond,  with  similar  variegations  of  light. 
The  walls  of  their  houses,  as  already  said,  are  like  crystal, 
thus  also  transparent,  and  in  them  appear  as  it  were  flow- 
ing forms  representative  of  heavenly  things,  and  this  also 
with  perpetual  variety.     These  things  are  so  because  such 
transparency  corresponds  to  an  intellect  enlightened  by  the 
Lord,  the  shadows  being  removed  which  arise  from  the 
faith  and  love  of  natural  things.     Such  are  the  things,  and 
infinite  others,  of  which  it  is  said  by  those  who  have  been 
in  heaven,  that  they  have  seen  what  eye  has  never  seen 
and  —  from  the  perception  of  Divine  things  communicated 
to  them  from  those  who  are  there  —  have  heard  what  ear 
has  never  heard.     Those  who  have  not  acted  clandestinely, 
but  have  been  desirous  that  all  things  which  they  thought 
should  be  exposed  to  view  so  far  as  civil  life^rmitted  — 
because  they  have  thought  nothing  but  what  was  sincere 
and  just  from  the  Divine  —  in  heaven  have  faces  full  of 
light,  and  in  the  face  from  that  light  each  of  their  affections 
and  thoughts  is  seen  as  in  form,  and  their  speech  and 
actions  are  as  the  images  of  their  afi'ections ;  hen^ce  they 

<?  A  garden,  a  grove,  and  paradise,  signify  intelligence,  n.  loo,  io8, 
3220.  Therefore  the  ancients  celebrated  holy  worship  in  groves,  n. 
2722,  4552.  Flowers  and  tlower-beds  signify  truths  learned  and  knowl- 
edges, n.  9553.  Herbs,  grasses,  and  grass-plots  signify  truths  learned, 
n.  7571.  Trees  signify  perceptions  and  knowledges,  n.  103,  2163, 
2682,  2722,  2972,  7692. 


CORRESPONDING   ENJOYMENTS    AFTER    DEATH      353 

are  loved  more  than  others^  When  they  are  speaking  the 
face  becomes  a  little  obscure,  but  when  they  have  done 
speaking,  the  same  things  which  they  spoke  appear  together 
in  the  face  in  full  view.  All  things  also  which  exist  around 
them,  because  they  correspond  to  what  is  within  them,  are 
in  such  an  appearance  that  it  is  clearly  perceived  by  others 
what  they  represent  and  signify.  Spirits  whose  delight  has 
been  to  act  clandestinely,  when  they  see  them  at  a  distance 
shun  them,  and  appear  to  themselves  to  creep  away  from 
them  like  serpents.  Those  who  have  regarded  adulteries 
as  most  wicked,  and  have  lived  in  the  chaste  love  of  mar- 
riage, are  beyond  all  others  in  the  order  and  form  of 
heaven,  and  hence  in  all  beauty  and  continually  in  the 
flower  of  youth.  The  enjoyments  of  their  love  are  ineffa- 
ble and  they  increase  to  eternity ;  for  into  that  love  all  the 
delights  and  joys  of  heaven  flow,  because  the  love  descends 
from  the  conjunction  of  the  Lord  with  heaven  and  with  the 
church,  and  in  general  from  the  conjunction  of  good  and 
truth,  which  conjunction  is  heaven  itself  in  general,  and 
with  each  angel  in  particular  (see  above,  n.  366-386).  But 
what  their  outward  enjoyments  are  cannot  be  described  by 
human  words.  These  are  only  a  few  of  the  things  that 
have  been  told  me  about  the  correspondences  of  the  enjoy- 
ments given  to  those  who  are  in  heavenly  love. 

490.  From  this  it  may  be  known  that  the  enjoyments  of 
all  after  death  are  turned  into  corresponding  ones,  the  love 
itself  still  remaining  to  eternity ;  as  for  example  marriage 
love,  the  love  of  what  is  just,  sincere,  good,  and  true,  the 
love  of  science  and  of  knowledge,  the  love  of  intelligence 
and  wisdom,  and  the  rest.  What  flow  from  these  loves,  as 
streams  from  their  fountains,  are  enjoyments,  and  these 
permanent,  but  exalted  to  a  superior  degree  when  raised 
from  natural  to  spiritual. 


354 


HEAVEN  AND  HELL 


THE  FIRST  STATE  OF  MAN  AFTER  DEATH. 


491.   There  are  three  states  which  man  passes  through 
after  death,  before  he  comes  either  into  heaven  or  into 
hell ;  the  first  state  is  that  of  his  exteriors,  the  second  is 
that  of  his  interiors,  and  the  third  is  that  of  his  prepara- 
tion.     Man  passes  through  these  states  in  the  world  of 
spirits.     There  are  some  however  who  do  not  pass  through 
these  states,  but  immediately  after  death  are  either  taken 
up  into  heaven  or  cast  into  hell.     Those  who  are  immedi- 
ately taken  up  into  heaven  are  those  who  have  been  regen- 
erated and  thus  prepared  for  heaven,  in  the  world.     Those 
who  are  so  regenerated  and  prepared  that  they  have  need 
only  to  reject  natural  impurities  with  the  body,  are  taken 
by  angels  immediately  into  heaven.     I    have    seen   them 
taken   up  soon  after  the  hour  of  death.     But  those  who 
have  been  inwardly  wicked,  while  outwardly  in  appearance 
good,  and  have  thus  filled  up  the  measure  of  their  wicked- 
ness with  wiles  and  used  goodness  as  a  means  of  deceiving, 
are  immediately  cast  into  hell.     I  have  seen  some  such  cast 
into  hell  directly  after  death  ;  one  of  the  most  deceitful 
with  his  head  downward  and  feet  upward,  and  others  in 
other  ways.     There  are  also  some  who  immediately  after 
death  are  cast  into  caverns  and  thus  separated  from  those 
who  are  in  the  world  of  spirits,  from  which  they  are  taken 
out  and  let  in  again  by  turns.     They  are  such  as  under  civil 
pretences  have  dealt  wickedly  with  the  neighbor.     But  all 
these  are  few  in  comparison  with  those  who  are  kept  in  the 
world  of  spirits  and  there  according  to  Divine  order  undergo 
preparation  for  heaven,  or  for  hell. 

492.  As  to  the  first  state,  which  is  that  of  the  exteriors, 
man  comes  into  it  immediately  after  death.  Every  man  as 
to  his  spirit  has  exteriors  and  interiors.  The  exteriors  of 
the  spirit  are  the  means  by  which  it  accommodates  the 
man's  body  in  the  world,  especially  his  face,  speech,  and 


THE  FIRST  STATE  OF  MAN  AFTER  DEATH    355 

gestures,  to  fellowship  with  others ;  but  the  interiors  of  the 
spirit  are  what  belong  to  its  own  proper  will  and  thought, 
which  are  rarely  manifested  in  the  face,  speech,  and  ges- 
ture. For  man  is  accustomed  from  childhood  to  make  a 
show  of  friendship,  benevolence,  and  sincerity,  and  to  con- 
ceal the  thoughts  of  his  own  proper  will ;  hence  from  habit 
he  leads  a  moral  and  civil  life  outwardly,  whatever  he  may 
be  inwardly;  and  the  effect  of  this  habit  is,  that  man 
scarcely  knows  his  interiors  and  does  not  attend  to  them. 

493.  The  first  state  of  man  after  death  is  similar  to  his 
state  in  the  world,  because  he  is  then  in  like  manner  in  his 
exteriors ;  he  has  also  a  similar  face,  similar  speech,  and  a 
similar  disposition,  thus  a  similar  moral  and  civil  life.  And 
so  he  does  not  know  but  he  is  still  in  the  world,  unless  he 
pays  attention  to  the  things  that  he  meets  and  to  what  was 
said  to  him  by  the  angels  when  he  was  raised  up,  that  he  is 
now  a  spirit  (n.  450).  Thus  one  life  is  continued  into  the 
other,  and  death  is  only  the  passage. 

494.  From  this  resemblance  of  a  man's  spirit,  when 
lately  from  the  world,  to  his  appearance  there,  he  is  then 
recognized  by  his  friends  and  by  those  whom  he  had  known 
in  the  world  ;  for  spirits  perceive  the  person  not  only  from 
his  face  and  speech,  but  also  from  the  sphere  of  his  life 
when  they  approach.  Every  one  in  the  other  life  when 
he  thinks  of  another,  brings  up  to  himself  his  face  in 
thought  and  at  the  same  time  some  things  of  his  life  ;  and 
when  he  does  this,  the  other  becomes  present,  as  if  he 
were  summoned  and  called.  This  is  so  in  the  spiritual 
world  from  the  fact  that  thoughts  are  there  communicated 
and  there  is  not  such  space  there  as  in  the  natural  world 
(see  above,  n.  191-199).  Hence  all  when  they  first  come 
into  the  other  life  are  recognized  by  their  friends,  their  rel- 
atives, and  those  known  to  them  in  any  way ;  and  they  talk 
together  and  afterward  associate,  according  to  their  friend- 
ship in  the  world.  I  have  frequently  heard  that  those  who 
have  come  from  the  world  rejoiced  at  seeing  their  friends 


356 


HEAVEN    AND    HELL 


again,  and  that  their  friends  on  their  part  rejoiced  that  they 
had  come.  Very  commonly  a  husband  and  wife  come  to- 
gether and  congratulate  each  other.  And  they  remain 
together,  but  this  for  a  longer  or  a  shorter  time,  according 
to  their  delight  in  living  together  in  the  world.  If  true 
marriage  love,  which  is  the  conjunction  of  minds  from 
heavenly  love,  has  not  united  them,  after  remaining  to- 
gether some  time  they  are  separated.  And  if  the  minds 
of  the  parties  were  in  disagreement  and  were  inwardly 
averse  to  each  other,  they  burst  forth  into  open  enmity  and 
sometimes  into  combat;  notwithstanding  which  they  are 
not  separated  until  they  enter  the  second  state,  which  will 
be  treated  of  presently. 

495.  Since  the  life  of  spirits  recently  from  the  world  is 
not  unlike  their  former  life,  and  as  they  do  not  know  any- 
thing about  the  state  of  the  life  after  death,  nor  any  thing 
about  heaven  and  hell,  except  what  they  have  learned  from 
the  sense  of  the  letter  of  the  Word,  and  from  preaching 
from  it,  after  wondering  that  they  are  in  a  body  and  in 
every  sense  which  they  had  in  the  world,  and  that  they  see 
similar  objects,  they  become  eager  to  know  what  heaven  is, 
what  hell  is,  and  where  they  are.  They  are  then  instructed 
by  friends  in  regard  to  the  state  of  eternal  life,  and  are  led 
about  to  various  places  and  into  various  companies,  and 
some  times  into  cities — also  into  gardens  and  paradises  — 
in  general  to  magnificent  things,  such  as  delight  the  out- 
ward senses  they  then  have.  Then  by  turns  they  are  brought 
into  their  thoughts  which  they  had  in  the  life  of  the  body, 
in  regard  to  the  state  of  their  soul  after  death,  and  heaven 
and  hell ;  and  this  even  till  they  feel  indignant  at  their  en- 
tire ignorance  of  such  things,  and  likewise  at  that  of  the 
church.  Almost  all  desire  to  know  whether  they  shall 
come  into  heaven.  Most  of  them  believe  that  they  shall, 
because  in  the  world  they  have  led  a  moral  and  civil  life ; 
not  considering  that  the  bad  and  the  good  lead  a  similar 
life  outwardly,  alike  doing  good  to  others  and  frequenting 


THE  FIRST  STATE  OF  MAN  AFTER  DEATH 


357 


places  of  public  worship,  hearing  sermons,  and  praying ; 
and  not  knowing  at  all  that  outward  deeds  and  outward 
acts  of  worship  do  nothing,  but  the  inward  states  from 
which  outward  acts  proceed.  Scarce  one  out  of  thousands 
knows  what  inward  states  are,  and  that  in  them  is  heaven 
and  the  church  for  man ;  and  still  less  that  outward  acts 
are  such  as  the  intentions  and  thoughts  are,  and  that  in 
these  are  love  and  faith  from  which  they  are.  And  when 
they  are  instructed,  they  do  not  comprehend  that  thinking 
and  willing  are  of  any  avail,  but  only  speaking  and  acting. 
Such  for  the  most  part  are  they  who  come  at  this  day  from 
the  Christian  world  into  the  other  life. 

496.  They  are,  however,  explored  by  good  spirits  as  to 
their  quality,  and  this  in  various  ways,  since  in  this  first 
state  the  wicked  as  well  as  the  good  speak  what  is  true  and 
do  good  actions.  This  is  from  the  cause  mentioned  above, 
that  they  have  alike  lived  morally  in  outward  form,  since 
they  have  lived  in  governments  and  under  laws,  and  have 
thereby  acquired  the  reputation  of  being  just  and  sincere 
and  have  secured  favor,  and  thus  been  exalted  to  honors 
and  obtained  wealth.  But  evil  spirits  are  distinguished  from 
the  good  principally  by  this,  that  the  evil  attend  eagerly  to 
what  is  said  about  outward  things,  and  little  to  what  is  said 
about  inward  things,  which  are  thelruths  and  goods  of  the 
church  and  of  heaven :  these  things  indeed  they  hear,  but 
not  with  attention  and  joy.  They  are  also  distinguished  by 
this,  that  they  frequently  turn  themselves  to  certain  quar- 
ters, and  when  left  to  themselves  follow  the  paths  which 
are  in  that  direction.  From  the  quarters  to  which  they 
turn  and  the  paths  in  which  they  go,  it  is  ascertained  what 
the  love  is  which  leads  them. 

497.  All  the  spirits  who  arrive  from  the  world  are  indeed 
attached  to  some  society  in  heaven,  or  to  some  society  in 
hell,  but  only  as  to  their  interiors ;  and  yet  the  interiors 
are  not  manifested  to  any  one  so  long  as  they  are  in  exte- 
riors, for  outward  things  hide  and  cover  inward  things, 


358 


HEAVEN  AND  HELL 


especially  with  those  who  are  in  interior  evil.  But  after- 
ward they  appear  manifest,  when  they  come  into  the  second 
state,  because  then  their  interiors  are  opened  and  the  ex- 
teriors laid  asleep. 

498.  This  first  state  of  man  after  death  continues  with 
some  for  days,  with  some  for  months,  and  with  some  for  a 
year;  but  seldom  with  any  one  beyond  a  year:  with  each 
a  shorter  or  a  longer  time  according  to  the  agreement  and 
disagreement  of  interiors  with  exteriors.  For  with  every 
one  the  exteriors  and  interiors  must  make  one  and  must 
correspond,  no  one  being  allowed  in  the  spiritual  world  to 
think  and  will  in  one  way  and  to  speak  and  act  in  another. 
Every  one  there  must  be  the  image  of  his  own  affection  or 
his  own  love,  and  therefore  such  as  he  is  inwardly,  such  he 
must  be  outwardly.  For  this  reason  a  spirit's  exteriors  are 
first  disclosed  and  reduced  to  order,  that  they  may  serve  as 
a  plane  corresponding  to  the  interiors. 


SECOND  STATE  OF  MAN  AFTER  DEATH. 

499.  The  second  state  of  man  after  death  is  called  the 
state  of  his  interiors,  because  he  is  then  let  into  the  inte- 
riors which  are  of  his  mind,  or  of  his  will  and  thought; 
and  the  exteriors,  in  which  he  had  been  in  his  first  state, 
are  laid  asleep.  Whoever  attends  to  man's  Hfe  and  speech 
and  actions,  may  know  that  every  one  has  both  exteriors 
and  interiors,  or  exterior  and  interior  thoughts  and  inten- 
tions. This  he  may  know  from  the  following  considera- 
tions :  in  society  one  thinks  of  others  according  to  what  he 
has  heard  and  learned  of  them,  from  report  or  from  con- 
versation ;  but  he  does  not  speak  with  them  according  to 
his  thought,  and  though  they  be  evil,  still  he  treats  them 
with  civility.  That  this  is  so,  we  very  well  know  from  pre- 
tenders and  flatterers,  who  speak  and  act  quite  difierently 


fiECOND    STATE   OF    MAN    AFTER    DEATH 


» 


359 


from  what  they  think  and  will ;  and  from  hypocrites,  who 
speak  about  God  and  heaven  and  the  salvation  of  souls 
and  the  truths  of  the  church  and  their  country's  good  and 
their  neighbor,  as  if  from  faith  and  love,  when  yet  in  heart 
they  do  not  so  believe,  but  love  themselves  alone.     From 
this  it  may  be  evident  that  there  are  thoughts  of  two  kinds, 
one  exterior  and  the  other  interior ;  and  that  such  persons 
speak  from  exterior  thought,  and  from  interior  thought  are 
of  a  different  sentiment,  and  that  these  two  thoughts  are 
separated,  care  being  taken  lest  the  interior  should  flow 
into  the  exterior  and  in  any  manner  appear.     Man  is  so 
formed  from  creation  that  interior  thought  should   make 
one  with  exterior  by  correspondence ;  and  it  likewise  does 
so  make  one  with  those  who  are  in  good,  for  they  think 
and  speak  only  what  is  good.     But  with  those  who  are  in 
evil,  interior  thought  does  not  make  one  with  exterior,  for 
they  think  what  is  evil   and  speak  what  is  good.     With 
them  order  is  inverted,  for  they  have  good  without  and  evil 
within.     Hence  evil  with  them  has  dominion  over  good 
and  subjects  it  to  itself  as  a  servant,  that  it  may  serve  it 
as  a  means  to  obtain  its  ends,  which  are  of  their  love.     And 
such  an  end  being  in  the  good  which  they  speak  and  do, 
it  is  evident  that  their  good  is  not  good,  but  infected  with 
evil,  however  it  may  appear  as  good  in  outward  form  to 
those  who  are  not  acquainted  with  their  interiors.     It  is 
otherwise  with  those  who  are  in  good,  for  with  them  order 
is  not  inverted,  but  good  from  interior  thought  flows  into 
exterior,  and  thus  into  word  and  deed.     This  is  the  order 
into  which  men  were  created  ;  for  thus  their  interiors  are 
in  heaven  and  in  the  light  of  heaven,  and  since  the  light 
of  heaven  is  the  Divine  truth  proceeding  from  the  Lord, 
consequently  is  the  Lord  in  heaven  (n.  126-140),  they  are 
led  by  the  Lord.     These  things  are  said   that   it  may  be 
known  that  every  man  has  interior  thought  and  exterior 
thought,  and  that  they  are  distinct  from  each  other.     When 
thought  is  mentioned,  will  is  also  meant,  for  thought  is 


36o 


HEAVEN  AND  HELL 


from  the  will,  since  no  one  can  think  without  will.  From 
these  thmgs  it  is  plain  what  is  meant  by  the  state  of  man's 
exteriors  and  the  state  of  his  interiors. 

500.   When  we  speak  of  will  and  of  thought,  then  by 
will  is  also  meant  affection  and  love,  likewise  all  the  enjoy- 
ment and  pleasure  which  are  of  affection  and  love,  because 
they  have  reference  to  the  will  as  to  their  subject -since 
what  a  man  wills,  this  he  loves  and  feels  as  enjoyable  and 
pleasurable ;  and  on  the  other  hand,  what  a  man  loves  and 
feels  as  enjoyable  and  pleasurable,  this  he  wills.     And  by 
the  thought  is  then  meant  also  all  that  by  which  man  con- 
firms his  affection  or  his  love ;  for  the  thought  is  nothing 
else  than  the  form  of  the  will,  or  that  whereby  what  man 
wills  may  appear  in  light.     This  form  is  presented  by  various 
rational  analyses,  which  derive  their  origin  from  the  spirit- 
ual world  and  belong  properly  to  the  spirit  of  man. 

501.   It  is  to  be  known  that  man  is  altogether  such  as 
he  is  as  to  his  interiors,  and  not  such  as  he  is  as  to  his 
exteriors  separate  from  the  interiors.     The  reason  is  that 
the  interiors  are  of  his  spirit  and  man's  life  is  the  life  of  his 
spirit,  for  from  this  the  body  lives.     For  this  reason  also 
such  as  a  man  is  as  to  his  interiors,  such  he  remains  to 
eternity.     But  the  exteriors,  as  they  belong  also  to    the 
body,  are  separated  after  death,  and  those  of  them  which 
adhere  to  the  spirit  are  laid  asleep  and  only  serve  as  a 
plane  for  the  interiors,  as  was  shown  above  in  treating  of 
man's  memory  remaining  after  death.     Hence  it  is  evident 
what  is  man's  own  and  what  is  not  his  own,  namely  that 
with  the  wicked  all  which  is  of  the  exterior  thought  Vrom 
which  they  speak,  and  of  the  exterior  will  from  which  they 
act,  IS  not  their  own,  but  that  which  is  of  their  interior 
thought  and  will. 

502.  When  the  first  state  is  passed  throu-h,  which  is  the 
state  of  the  exteriors  —  treated  of  in  the  preceding  chap- 
ter  —  the  man-spirit  is  let  into  the  state  of  his  interiors  or 
mto  the  state  of  his  interior  will  and  its  thought,  in  which 


SECOND    STATE   OF    MAN    AFTER   DEATH 


361 


he  had  been  in  the  world  when  left  to  himself  to  think 
freely  and  without  restraint.  Into  this  state  he  glides  with- 
out being  aware  of  it,  just  as  in  the  world,  when  he  with- 
draws his  thought  nearest  to  the  speech,  or  from  which  he 
speaks,  toward  his  interior  thought  and  abides  in  that. 
When  therefore  the  man-spirit  is  in  this  state,  he  is  in  him- 
self and  in  his  very  life ;  for  to  think  freely  from  his  own 
affection  is  the  very  life  of  man,  and  is  himself. 

503.  The  spirit  in  this  state  thinks  from  his  very  will, 
thus  from  his  very  affection,  or  from  his  very  love  ;  and  then 
the  thought  makes  one  with  the  will,  and  one  in  such  a 
manner  that  he  scarcely  appears  to  think,  but  to  will.  It 
is  nearly  the  same  when  he  speaks,  yet  with  the  difference 
that  he  speaks  with  some  fear  of  the  thoughts  of  the  will 
going  forth  naked,  since  by  conventional  life  in  the  world 
this  habit  had  become  of  his  will. 

504.  All  men  whatever  are  let  into  this  state  after  death, 
because  it  is  the  state  belonging  to  their  spirit ;  the  former 
state  is  such  as  the  man  was  in  spirit  when  in  company, 
which  is  not  his  own.  That  this  state,  of  the  exteriors,  in 
which  man  is  at  first  after  death  —  as  shown  in  the  preced- 
ing chapter  —  is  not  his  own,  may  be  evident  from  several 
considerations;  as  from  this,  that  spirits  not  only  think, 
but  also  speak  from  their  own  affection,  for  their  speech  is 
from  that  affection,  as  was  said  and  shown  in  the  chapter 
on  the  speech  of  angels  (n.  234-245).  The  man  also 
thought  in  this  way  in  the  world  when  he  thought  within 
himself,  for  then  he  did  not  think  from  the  words  of  his 
mouth,  but  only  saw  the  things  in  mind,  and  saw  more 
within  a  minute  than  he  could  afterward  utter  in  half  an 
hour.  That  the  state  of  the  exteriors  is  not  man's  own  or 
his  spirit's  own,  is  also  plain  from  this,  that  when  he  is  in 
company  in  the  world,  he  speaks  according  to  the  laws  of 
moral  and  civil  life,  and  then  interior  thought  rules  the  ex- 
terior, as  one  person  rules  another,  to  prevent  its  passing 
beyond  the  limits  of  decorum  and  good  manners.     The 


362 


HEAVEN    AND    HELL 


same  is  manifest  also  from  this,  that  when  man  thinks 
within  himself,  he  thinks  in  what  manner  he  must  speak 
and  act  in  order  to  please  and  secure  friendship,  good  will, 
and  favor,  and  this  by  unnatural  means,  thus  otherwise  than 
he  would  do  if  he  acted  in  accordance  with  his  own  will. 
From  these  things  it  is  evident  that  the  state  of  the  inte- 
riors, into  which  the  spirit  is  let,  is  his  own  state,  and  was 
the  man's  own  state  when  he  lived  in  the  world. 

505.    When  the  spirit  is  in  the  state  of  his  interiors,  it 
then  manifestly  appears  of  what  quality  the   man  was 'in 
himself  when  in  the  world,  for  he  then  acts  from  his  own 
self.     He  who  was  interiorly  in  good  in  the  world,  then  acts 
rationally  and  wisely,  indeed,  more  wisely  than  in  the  world, 
because  he  is  released  from  connection  with  the  body,  and 
thus  from  terrestrial  things,  which  caused  obscurity  and  in- 
terposed as  it  were  a  cloud.     But  he  who  was  in  evil  in  the 
world,  then  acts  foolishly  and  insanely,  even  more  insanely 
than  in  the  world,  because  he  is  in  freedom  and  under  no 
restraint.     For  when  he  lived  in  the  world,  he  was  sane  in 
outward   appearance,  since  he  thereby  feigned  himself  a 
rational  man ;  but  when  the  outward  appearance  is  taken 
away  from  him,  his  insanities  are  revealed.     A  wicked  per- 
son who  outwardly  takes  on  the  semblance  of  a  good  man, 
may  be  compared  to  a  covered  vessel  shining  and  polished 
on  the  outside,  within  which  is  hidden  filth  of  all  kinds,  in 
accordance  with  the  Lord's  saying,  Ve  are  like  unto  whited 
sepulchres,  which  ouhvardly  appear  beautiful,  but  within  are 
full  of  dead  men's  bones,  and  of  all  uncleanness  (Matt, 
xxiii.  27). 

506.  All  who  have  lived  in  good  in  the  world  and  have 
acted  from  conscience,  who  are  those  that  have  acknowl- 
edged the  Divine  and  have  loved  Divine  truths,  especially 
those  who  have  applied  them  to  life,  appear  to  themselves 
when  let  into  the  state  of  their  interiors,  like  those  who  are 
awakened  out  of  sleep,  and  like  those  who  from  shade  enter 
into  light.     They  think  also  from  the  light  of  heaven,  thus 


SECOND    STATE    OF    MAN    AFTER    DEATH 


363 


from  interior  wisdom,  and  they  act  from  good,  thus  from 
interior  affection.     Heaven  also  flows  into   their  thoughts 
and  affections  with  interior  blessedness  and  delight,  of  which 
before  they  knew  nothing ;  for  they  have  communication 
with  the  angels  of  heaven.     Then  also  they  acknowledge 
the  Lord  and  worship  Him  from  their  very  life,  for  they 
are  in  their  own  proper  life  when  in  the  state  of  their  inte- 
riors, as  was  said  just  above  (n.  505)  ;  and  they  likewise  ac- 
knowledge and  worship  Him  from  freedom,  for  freedom  is 
of  interior  affection.     In  this  way  they  recede  also  from  ex- 
ternal sanctity  and  come  into  internal  sanctity,  in  which  true 
worship  really  consists.     Such  is  the  state  of  those  who  have 
lived  a  Christian  life  according  to  the  precepts  in  the  Word. 
But  wholly  contrary  is  the  state  of  those  who  in  the  world 
have  lived  in  evil,  and  who  have  had  no  conscience  and 
have  in  consequence  denied  the  Divine  ;  for  all  who  live  in 
evil,  inwardly  in  themselves  deny  the  Divine,  howsoever  they 
may  think  in  outward  thought  that  they  do  not  deny  but 
acknowledge ;  since  to  acknowledge  the  Divine  and  to  live 
wickedly  are  opposites.     Such  persons  appear  in  the  other 
life,  when  they  come  into  the  state  of  their  interiors  and  are 
heard  to  speak  and  seen  to  act,  as  infatuated  ;  for  from 
their  evil  lusts  they  burst  forth  into  all  abominations,  into 
contempt  of  others,  ridicule  and  blasphemy,  hatred  and 
revenge.     They  plot  intrigues,  some  with  such  cunning  and 
malice  that  it  can  scarcely  be  credited  that  any  thing  of  the 
kind  could  exist  in  any  man  ;  for  they  are  then  in  a  free 
state  to  act  according  to  the  thoughts  of  their  will,  because 
they  are  separated  from  outward  conditions  which  restrained 
and  checked  them  in  the  world.     In  a  word  they  are  de- 
prived of  rationality,  because  in  the  world  their  reason  had 
its  seat  not  in  their  interiors,  but  in  their  exteriors,  and  yet 
they  then  appear  to  themselves  wiser  than  others.     Such 
being  their  character,  when  they  are  in  this  second  state 
they  are  remitted  by  short  intervals  into  the  state  of  their 
exteriors,  and  then  into  the  memory  of  their  actions  when 


3^4 


HEAVEN    AND    HELL 


they  were  in  the  state  of  their  interiors.     Some  of  them  are 
then  ashamed  and  acknowledge  that  they  have  been  insane ; 
some  are  not  ashamed ;  some  are  indignant  at  not  being 
allowed  to  remain  continually  in  the  state  of  their  exteriors. 
But  it  is  shown  to  these  what  their  quality  would  be  if  they 
were  continually  in  this  state,  namely,  that  they  would  clan- 
destmely  attempt  such  things  as  they  did  in  the  state  of 
their  interiors,  and  by  appearances  of  goodness,  of  sincer- 
ity and  justice,  would  seduce  the  simple  in  heart  and  faith, 
and  would  wholly  destroy  themselves ;  for  their  exteriors 
would  burn  at  length  with  a  similar  fire  as  their  interiors, 
and  It  would  consume  all  their  life. 

^  507-   When  spirits  are  in  this  second  state,  they  appear 
just  such  as  they  had  been  in  themselves  in  the  world,  and 
what  they  had  done  and  spoken  in  concealment  is  made 
manifest ;  for  then,  as  no  outward  considerations  restrain 
them,  they  speak  and  endeavor  to  act  openly  in  the  same 
way  as  they  had  before  done  in  secret,  not  being  afraid  for 
their  reputation  as  in  the  world.     They  are  also  then  brought 
into  many  states  of  their  evils,  that  their  nature  may  appear 
to  angels  and  good  spirits.     Thus  hidden  things  are  laid 
open  and  secret  things  are  uncovered,  according  to  the 
Lord's  words  :   There  is  nothing  covered  that  shall  not  be 
revealed,  and  hid  that  shall  not  be  known  :  whatsoever  ye 
have  said  in  the  darkness,  shall  be  heard  in  the  light,  and 
what  ye  have  spoken  in  the  ear  in  closets,  shall  be  preached 
on  the  housetops  (Luke  xii.  2,  3).     And  in  another  place  : 
/  say  unto  you,  that  every  idle  word  that  men  shall  speak, 
they  shall  give   account  thereof  in   the  day  of  fudgment 
(Matt.  xii.  ^(i), 

508.  What  is  the  nature  of  the  wicked  in  this  state,  can- 
not be  described  in  a  few  words,  for  every  one  is  then 
insane  according  to  his  lusts,  and  these  are  various.  I  shall 
therefore  mention  only  some  special  instances,  from  which 
a  conclusion  may  be  formed  in  regard  to  the  fest.  They 
who  have  loved  themselves  above  all  things,  and  in  their 


SECOND   STATE   OF    MAN   AFTER  DEATH 


365 


offices  and  employments  have  regarded  self-honor,  and 
have  performed  uses  not  for  the  sake  of  uses  and  their 
own  delight  in  them,  but  for  the  sake  of  reputation,  that 
they  might  by  means  of  them  be  esteemed  more  worthy 
than  others,  and  have  thus  been  delighted  with  the  fame 
of  their  own  honor,  are  more  stupid  in  this  second  state 
than  others  ;  for  in  proportion  as  any  one  loves  himself  he 
is  removed  from  heaven,  and  in  proportion  as  he  is  re- 
moved from  heaven,  he  is  removed  from  wisdom.     But  they 
who  have  been  in  self-love,  and  at  the  same  time  have  been 
crafty  and  have  raised  themselves  to  honors  by  artful  prac- 
tices, join  in  fellowship  with  the  worst  of  spirits  and  learn 
magic  arts,  which  are  abuses  of  Divine   order,  by  which 
they  trouble  and  infest  all  who  do  not  honor  them.     They 
lay  snares,  they  foment  hatred,  they  burn  with  revenge,  and 
desire  to  vent  their  rage  upon  all  who  do  not  submit  them- 
selves, rushing  into  all  these  enormities  just  so  far  as  the 
fiendish  crew  favors  them  ;  and  at  length  they  consider  in 
their  heart  in  what  manner  they  may  ascend  into  heaven 
to  destroy  it,  or  to  be  worshipped  there  as  gods  :  to  such 
lengths  does  their  madness  go.     Papists  who   have   been 
of   this  nature  are  more   insane  than  the  rest,  for   they 
cherish  the  belief  that  heaven  and  hell  are  subject  to  their 
power,  and  that  they  can  remit  sins  at  pleasure,  claiming  to 
themselves  all  that  is  Divine  and  calling  themselves  Christ. 
Their  persuasion  of  this  is  so  strong  that  wherever  it  flows 
in,  it  disturbs  the  mind  and  induces  darkness  even  to  pain. 
They  are  nearly  the  same  in  both  states,  but  in  the  second 
they  are  without  rationality.     Of  their  insanities  and  their 
lot  after  this  state,  some  particulars  will  be   told  in   the 
small  work  on  The  Last  Judgment  and  the  Destruction  of 
Babylon.     Those  who  have  attributed  creation  to  nature, 
and  hence  have  in  heart,  if  not  with  the  mouth,  denied 
the  Divine,  and  consequently  all  things  of  the  church  and 
of  heaven,  associate  with  their  like  in  this  state,  and  call 
every  one  a  god  who  excels  in  craftiness,  worshipping  him 


366 


HEAVEN  AND  HELL 


with  Divine  honor.     I  have  seen  such  spirits  in  an  assembly 
adoring  a  magician,  debating  about  nature,  and  behaving 
hke  fools,  as  if  they  were  beasts  under  a  human  form,  while 
among  them  were  some  who  in  the  world  had  been  in  sta- 
tions of  dignity,  and  some  who  in  the  world  were  believed 
learned  and  wise.     So  also  with  others,  with  variety.     From 
these  few  instances  it  may  be  concluded  what  is  the  quality 
of  those  whose  interiors,  of  the  mind,  are  closed  toward 
heaven,  as  is  the  case  with  all  who  have  not  received  any 
influx  out  of  heaven  through  acknowledgment  of  the  Di- 
vine and  a  life  of  faith.     Every  one  may  judge  from  him- 
self what  would  be  his  quahty  if  he  were  of  such  a  nature, 
and  were  allowed  to  act  without  fear  of  the  law  and  of 
the  loss  of  life,  and  with  no  outward  restraints,  such  as  fear 
of  suffermg  in  his  reputation,  and  of  being  deprived  of 
honor,  gain,  and  their  pleasures.     Nevertheless  the  insanity 
of  these  spirits  is  restrained  by  the  Lord,  that  it  maj  not 
-—  ^^yQ"^  the  limits  of  use  ;  for  some  use  is  served  by 
every  one  even  of  such  a  nature  as  this.     Good  spirits  see 
m  them  what  evil  is  and  what  is  its  quality,  and  what  the 
quality  of  man  is  if  he  be  not  led  of  the  Lord.     It  is  also 
a  use  that  by  their  means  similar  wicked  spirits  are  col- 
lected together  and  separated  from  the  good;    also   that 
the  truths  and  goods  which  the  wicked  have  professed  and 
feigned  outwardly,  are  taken  away  from  them,  and  they  are 
brought   into  the  evils  of  their  life  and    the  falsities  of 
evil,  and  are  thus  prepared  for  hell.     For  no  one  comes  into 
hell  until  he  is  in  his  own  evil  and  the  falsities  of  evil,  since 
no  one  is  suffered  there  to  have  a  divided  mind,  that  is,  to 
think  and  speak  one  thing  and  to  will  another.     Every  evil 
spirit  must  there  think  what  is  false  from  evil,  and  speak 
from  the  falsity  of  evil,  both  from  the  will,  thus  from  his 
own  love  and  its  delight  and  pleasure ;  just  as  he  thought 
in  the  world,  in  his  spirit,  that  is,  as  he  thought  in  himself 
when  from  interior  affection.     The  reason  is  that  the  will 
is  the  man  himself,  and  not  the  thought,  only  so  far  as  it 


\ 


SECOND    STATE    OF    MAN    AFTER    DEATH 


3^7 


partakes  of  the  will,  and  the  will  is  the  very  nature  itself 
or  disposition  of  the  man  ;  thus  to  be  let  into  his  will  is  to 
be  let  into  his  nature  or  disposition,  and  likewise  into  his 
Hfe  ;  for  man  by  his  life  puts  on  a  certain  nature,  and  after 
death  remains  such  as  is  the  nature  that  he  has  procured 
to  himself  by  his  hfe  in  the  world  ;  and  this  nature  with 
the  wicked  can  no  longer  be  amended  and  changed  by 
means  of  the  thought,  or  understanding  of  truth. 

509.  Evil  spirits,  when  they  are  in  this  second  state, 
inasmuch  as  they  rush  into  evils  of  every  kind,  are  wont 
to  be  frequendy  and  grievously  punished.  Punishments  in 
the  world  of  spirits  are  manifold,  nor  is  any  respect  had  to 
person,  whether  he  had  been  in  the  world  a  king  or  a 
servant.  Every  evil  brings  with  itself  punishment,  the  two 
making  one ;  whoever  therefore  is  in  evil,  is  also  in  the  y 
punishment  of  evil.  But  still  no  one  in  the  other  world  ) 
suffers  punishment  on  account  of  the  evils  which  he  had 
done  in  this  world,  but  on  account  of  the  evils  which  he 
then  does.  Yet  it  amounts  to  the  same,  and  is  the  same 
thing,  whether  it  be  said  that  men  suffer  punishment  on 
account  of  their  evils  in  the  world,  or  that  they  suffer  pun- 
ishment on  account  of  the  evils  which  they  do  in  the  other 
life,  inasmuch  as  every  one  after  death  returns  into  his  own 
life,  and  thus  into  similar  evils,  his  nature  remaining  the 
same  as  it  had  been  in  the  life  of  the  body  (n.  470-484). 
That  they  are  punished,  is  because  the  fear  of  punishment 
is  the  only  means  of  subduing  evils  in  this  state.  Exhorta- 
tion IS  no  longer  of  any  avail,  neither  instruction,  nor  the 
fear  of  the  law  and  loss  of  reputation,  since  every  one  now 
acts  from  his  nature,  which  cannot  be  restrained  nor  broken 
except  by  punishments.  But  good  spirits  are  never  pun- 
ished, though  they  had  done  evils  in  the  world,  for  their 
evils  do  not  return  ;  and  I  have  learned  that  their  evils  were 
of  another  kind  or  nature  than  those  of  evil  spirits,  not 
being  done  purposely  contrary  to  the  truth,  and  not  from 
any  other  evil  heart  than  what  they  received  hereditarily 


Z6S 


HEAVEN    AND    HELL 


from  their  parents,  into  which  they  were  carried  from  a 
blind  enjoyment  when  they  were  in  externals  separate  from 
internals. 

510.    Every  one  comes  to  his  own  society  in  which  his 
spirit  has  been  in  the  world ;  for  every  man  as  to  his  spirit 
IS  conjoined  to  some  society,  either  infernal  or  heavenly  — 
a  wicked  man  to  an  infernal  society,  a  good  man  to  a 
heavenly  society  — to  which  he  returns  after  death   (see 
n.  438).    The  spirit  is  brought  to  that  society  by  successive 
steps  and  at  length  enters  it.     An  evil  spirit  when  he  is  in 
the  state  of  his  interiors  is  turned  by  degrees  toward  his 
own  society,  and  at  length  directly  to  it,  before  this  state 
is  ended ;  and  when  this  state  is  ended,  then  he  himself 
casts  himself  into  the  hell  where  his  like  are.     The  act 
itself  of  casting  appears  to  the  sight  like  one  falling  head- 
long, with  the  head  downward  and  the  feet  upward.     The 
reason  that  it  so  appears  is,  that  he  is  in  inverted  order, 
having  loved  infernal  things  and  rejected  heavenly  things! 
Some  evil  spirits  in  this  second  state  by  turns  enter  the 
hells  and  likewise  come  out.  again,  but  these  do  not  then 
appear  to  fall  headlong,  as  when  they  are  fully  vastated. 
The  society  itself  in  which  they  were  as  to  their  spirit  in 
the  world,  is  likewise  shown  to  them  when  they  are  in  the 
state  of  their  exteriors,  that  they  may  thereby  know  that 
they  were  in  hell  even  in  the  life  of  the  body ;  yet  not  m 
a  similar  state  with  those  who  are  in  hell  itself,  but  in  a 
similar  state  with  those  who  are  in  the  world  of  spirits ;  of 
whose  state,  in  comparison  with  that  of  those  who  are  in 
hell,  more  will  be  said  hereafter. 

511.  The  separation  of  evil  spirits  from  good  spirits  is 
effected  in  this  second  state  ;  for  in  the  first  state  they  are 
together,  since  while  a  spirit  is  in  his  exteriors  he  is  as  he 
was  in  the  world,  thus  the  evil  with  the  good  and  the  good 
with  the  evil ;  but  it  is  otherwise  when  he  is  brought  into 
his  interiors,  and  left  to  his  own  nature  or  will.  The  sepa- 
ration of  evil  spirits  from  the  good  is  effected  by  various 


THIRD   STATE    OF    MAN    AFTER    DEATH 


369 


means,  generally  by  their  being  led  about  to  those  societies 
with  which  they  had  communication  by  good  thoughts 
and  affections  in  their  first  state,  and  so  to  those  societies 
which  they  had  induced  to  believe  by  outward  appearances 
that  they  were  not  evil.  For  the  most  part  they  are  led 
about  through  a  wide  circle,  and  everywhere  shown  to  good 
spirits  such  as  they  really  are.  At  the  sight  of  them  the 
good  spirits  turn  themselves  away,  and  then  at  the  same 
time  the  evil  spirits  who  are  being  led  about,  turn  away 
their  faces  from  the  good  to  the  quarter  where  their  infernal 
society  is,  into  which  they  are  about  to  come  —  not  to  men- 
tion other  methods  of  separation,  which  are  many. 


THIRD  STATE  OF  MAN  AFTER  DEATH,  WHICH  IS  THE 
STATE  OF  INSTRUCTION  OF  THOSE  WHO  COME  INTO 
HEAVEN. 

512.  The  third  State  of  man  after  death,  or  of  his  spirit, 
is  a  state  of  instruction.  This  state  is  for  those  who  come 
into  heaven  and  become  angels,  but  not  for  those  who 
come  into  hell,  since  these  cannot  be  instructed  and  their 
second  state  is  therefore  also  their  third,  ending  in  this, 
that  they  are  wholly  turned  to  their  own  love,  thus  to  the 
infernal  society  which  is  in  similar  love.  When  this  is 
effected,  they  then  think  and  will  from  that  love  ;  and  be- 
cause that  love  is  infernal,  they  will  nothing  but  what  is 
evil  and  think  nothing  but  what  is  false,  these  things  being 
their  enjoyments,  because  they  are  of  their  love  ;  and  hence 
they  reject  everything  good  and  true,  which  they  had  before 
adopted  because  it  served  as  means  for  their  love.  But  the 
good  are  brought  from  the  second  state  into  the  third, 
which  is  the  state  of  their  preparation  for  heaven,  by  in- 
struction. For  no  one  can  be  prepared  for  heaven,  except 
by  knowledge  of  what  is  good  and  true,  thus  except  by  in- 


370 


HEAVEN    AND    HELL 


struction  ;  since  no  one  can  know  what  spiritual  good  and 
truth  are,  and  what  evil  and  falsity,  which  are  their  opposites, 
unless  he  be  instructed.     What  civil  and  moral  good  and 
truth  are,  which  are  called  justice  and  sincerity,  may  be 
known  in  the  world,  because  in  the  world  there  are  civil 
laws  which  teach  what  is  just,  and  there  is  the  intercourse 
of  society,  in  which  man  learns  to  live  according  to  moral 
laws,  all  of  which  have  reference  to  what  is  sincere  and 
right.     But  spiritual  good  and  truth  are  not  learned  from 
the  world,  but  from  heaven.     They  may  indeed  be  known 
from  the  Word,  and  from  the  doctrine  of  the  church  which 
is  derived  from  the  Word,  but  still  they  cannot  flow  into 
life,  unless  man  as  to  the  interiors  which  are  of  his  mind 
is  in  heaven ;  and  man  is  then  in  heaven  when  he  acknowl- 
edges the  Divine,  and  at  the  same  time  acts  justly  and  sin- 
cerely, seeing  that  he  ought  so  to  act  because  it  is  required 
in  the  Word.     Thus  he  lives  justly  and  sincerely  for  the 
sake  of  the  Divine,  and  not  for  the  sake  of  himself  and  the 
world,  as  ends.     But  no  one  can  so  act  unless  he  be  firbt 
instructed,  as  that  there  is  a  God,  that  there  is  a  heaven 
and  a  hell,  that  there  is  a  life  after  death,  that  God  ought 
to  be  loved  above  all  things,  and  that  the  neighbor  ought 
to  be  loved  as  himself,  and  that  what  is  in  the  Word  ought 
to  be  believed,  because  the  Word  is  Divine.     Without  the 
knowledge  and  acknowledgment  of  these  things  man  can- 
not think  spiritually,  and  without  thought  about  them  he 
does   not  will   them ;   for  the   things  which   a  man   does 
not  know  he  cannot  think,  and  the  things  which  he  does 
not  think  he  cannot  will.     When  therefore  man  wills  those 
things,  then  heaven  flows  in,  that  is,  the    Lord   through 
heaven,  into  the  life  of  man ;  for  He  flows  into  the  will, 
and  through  the  will  into  the  thought,  and  through  both 
into  the  life,  inasmuch  as  from  them   is  all  the   life  of 
man.     From  these  things  it  is  plain  that  spiritual  good  and 
truth  are  not  learned  from  the  world,  but  from  heaven,  and 
that  no  one  can  be  prepared  for  heaven  but  by  means  of 


THIRD  STATE  OF  MAN  AFTER  DEATH 


371 


instruction.  As  far  also  as  the  Lord  flows  into  the  life  of 
any  one,  so  far  He  instructs  him,  for  so  far  He  enkindles 
the  will  with  the  love  of  knowing  truths,  and  enlightens  the 
thought  to  know  them  ;  and  as  far  as  these  things  take 
place,  so  far  the  interiors  of  man  are  opened  and  heaven 
is  implanted  in  them  ;  and  again  so  far  what  is  Divine  and 
heavenly  flows  into  the  sincere  things  of  moral  life,  and 
into  the  just  things  of  civil  life  with  man,  and  makes  them 
spiritual,  inasmuch  as  man  then  does  them  from  the  Divine, 
because  for  the  sake  of  what  is  Divine.  For  the  sincere 
and  just  things  of  moral  and  civil  life  which  man  does  from 
that  source  are  the  very  effects  of  spiritual  life ;  and  the 
eff'ect  derives  all  that  it  has  from  its  efficient  cause ;  for 
such  as  the  cause  is,  such  is  the  effect. 

513.  Instructions  are  given  by  angels  of  many  societies, 
especially  of  those  in  the  northern  and  southern  quarters, 
for  the  reason  that  they  are  in  intelligence  and  wisdom 
from  the  knowledge  of  good  and  truth.  The  places  of  in- 
struction are  to  the  north  and  are  various,  arranged  and  dis- 
tinguished according  to  the  kinds  and  varieties  of  heavenly 
good,  that  all  and  each  may  be  there  instructed  according 
to  their  disposition  and  faculty  of  reception,  the  places  ex- 
tending round  about  to  a  considerable  distance.  The  good 
spirits  who  are  to  be  instructed  are  brought  thither  by  the 
Lord  when  they  have  passed  through  their  second  state  in 
the  world  of  spirits,  but  still  not  all ;  for  those  who  have 
been  instructed  in  the  world  have  also  been  prepared  there 
by  the  Lord  for  heaven,  and  are  taken  up  into  heaven  by 
another  way  —  some  immediately  after  death,  some  after 
a  short  stay  with  good  spirits,  where  the  grosser  things  of 
their  thoughts  and  aff"ections,  which  they  contracted  from 
honors  and  riches  in  the  world,  are  removed,  and  thus  they 
are  purified.  Some  are  first  vastated,  which  is  effected  in 
places  under  the  soles  of  the  feet,  called  the  lower  earth, 
where  some  suffer  severely ;  these  are  they  who  have  con- 
firmed themselves  in  falsities,  and  still  have  led  good  lives ; 


172 


HEAVEN    AND    HELL 


for  falsities  confirmed  inhere  with  much  force,  and  until 
they  are  dispersed,  truths  cannot  be  seen,  thus  cannot  be 
received.  But  the  subject  of  vastations  with  the  modes  in 
which  they  are  effected,  has  been  treated  of  in  the  Arcana 
CcELESTiA,  from  which  the  notes  below  have  been  col- 
lected.^ 

5 14.   All  who  are  in  places  of  instruction  dwell  separately ; 

«    There   are  vastations  in  the  other  life,  that  is,  they  who  come 
thither  from  the  world  are  vastated,  n.  698,  7122,  7474,  9763.    The  well- 
disposed  are  vastated  as  to  falsities,  and  the  evil  as  to  truths,  n.  7474, 
7541,  7542.     The  well-disposed  have  vastations  in  order  that  they  may 
put  off  what  is  of  the  earth  and  the  world,  contracted  while  they  lived 
in  the  world,  n.  7186,  9763;  and  that  evils  and  falsities  may  be  removed, 
and  thus  place  may  be  given  for  the  influx  of  goods  and  truths  out  of 
heaven  from  the  Lord,  and  the  faculty  of  receiving  them,  n.  7122,  9330. 
They  cannot  be  elevated  into  heaven  until  such  things  are  removed,' 
because  they  do  not  agree  with  heavenly  things  and  stand  in  their  ^^  ay,' 
n.  6928,  7122,  7186,  7541,  7542,  9763.     Thus  likewise  they  are  pre- 
pared who  are  to  be  elevated  into  heaven,  n.  4728,  7090.     It  is  danger- 
ous to  come  into  heaven  iiefore  being  prepared,  n.  537,  538.     The  state 
of  enlightenment  and  the  joy  of  those  who  come  out  of  vastation  and 
are  elevated  into  heaven,  and  their  reception  there,  n.  2699,  2701,  2704. 
The  region  where  those  vastations  are  effected  is  called  the  lower  earth,' 
n.  4728,  7090.     That  region  is  under  the  soles  of  the  feet,  surrounded 
by  the  hells;   its  quality  described,  n.  4940-51,   7090;    from   experi- 
ence, n.  699.     What  the  hells  are  which  infest  and  vastate  more  than 
the  rest,  n.  7317,  7502,  7545.     They  who  have  infested  and  vastated 
the  well-disposed,  afterward  fear  them,  shun  them,  and  hold  them  in 
aversion,  n.  7768.     Those  infestations  and  vastations  take  place  in  dif- 
ferent modes,  according  to  the  clinging  of  evils  and  falses,  and  con- 
tinue  according  to  what  and  how  great  they  are,  n.  1 106-13.     Some 
are  willing  to  be  vastated,  n.  1 107.     Some  are  vastated  by  fears,  n.  4942. 
Some  by  infestations  from  their  evils  which  they  have  done  in  the  world, 
and  from  their  falsities  which  they  have  thought  in  the  world,  from 
which  they  have  anxieties  and  pangs  of  conscience,  n.  1106.     Some  by 
spiritual  captivity,  which  is  ignorance  and  interception  of  truth,  con- 
joined with  the  desire  of  knowing  truths,  n.   1109,   2694.     Some  by 
sleep;   some  by  a  middle  state  between  wakefulness  and  sleep,  n.  1108. 
They  who  have  placed  merit  in  works,  appear  to  themselves  to  cut 
wood,  n.  1 1 10.     Others  in  other  ways,  with  much  variety,  n.  699. 


THIRD  STATE  OF  MAN  AFTER  DEATH 


373 


for  as  to  their  interiors  they  are  connected  each  with  the  soci- 
ety of  heaven  to  which  he  is  about  to  come.  Since  there- 
fore the  societies  of  heaven  are  arranged  according  to  the 
heavenly  form  (see  above,  n.  200-212),  so  likewise  are  the 
places  where  mstructions  are  given ;  on  which  account, 
when  those  places  are  viewed  from  heaven,  there  appears 
there  as  it  were  a  heaven  in  a  lesser  form.  They  extend 
themselves  in  length  from  east  to  west,  and  m  breadth  from 
south  to  north  ;  but  the  breadth  is  to  appearance  less  than 
the  length.  The  arrangement  in  general  is  as  follows.  In 
front  are  those  who  died  infants,  and  have  been  brought  up 
in  heaven  to  the  age  of  early  youth,  and  who  after  passing 
the  state  of  their  infancy  with  those  who  have  had  the  care 
of  them,  are  brought  hither  by  the  Lord  and  instructed. 
Behind  these  are  the  places  where  those  are  instructed  who 
died  adults,  and  who  in  the  world  were  in  affection  for 
truth  from  the  good  of  life.  Behind  them  are  those  who 
have  professed  the  Mohammedan  rehgion,  and  m  the  world 
have  led  a  moral  hfe  and  acknowledged  one  Divine,  and 
the  Lord  as  the  very  Prophet ;  these  when  they  recede 
from  Mohammed,  because  he  is  not  able  to  help  them, 
accede  to  the  Lord  and  worship  Him  and  acknowledge 
His  Divinity,  and  then  are  instructed  in  the  Christian  reli- 
gion. Behind  these  more  to  the  north,  are  the  places  of 
instruction  of  various  heathen  nations,  who  in  the  world 
have  led  a  good  life  in  conformity  with  their  religion  and 
have  thereby  acquired  a  kind  of  conscience,  and  have  done 
what  IS  just  and  right,  not  so  much  on  account  of  the  laws 
of  their  government  as  on  account  of  the  laws  of  religion, 
which  they  believed  ought  to  be  sacredly  observed,  and  in 
no  way  violated  by  deeds.  All  these  when  they  are  in- 
structed, are  easily  led  to  acknowledge  the  Lord,  because  it 
is  impressed  on  their  hearts  that  God  is  not  invisible,  but 
visible  under  a  human  form.  These  in  number  exceed  all 
the  rest,  and  the  best  of  them  are  from  Africa. 

515.  But  all  are  not  instructed  alike,  nor  by  like  socie- 


374 


HEAVEN  AND  HELL 


ties  of  heaven.  They  who  from  infancy  have  been  educated 
in  heaven,  are  instructed  by  angels  of  the  interior  heavens, 
since  they  have  not  imbibed  falsities  from  falsities  of  reli- 
gion, nor  defiled  their  spiritual  hfe  with  pollution  from  hon- 
ors and  riches  in  the  world.  They  who  have  died  adult 
are  mostly  instructed  by  angels  of  the  lowest  heaven,  be- 
cause these  angels  are  better  suited  to  them  than  the  angels 
of  the  interior  heavens,  for  the  latter  are  in  interior  wisdom, 
which  is  not  as  yet  received  by  them.  But  the  Mohamme- 
dans are  instructed  by  angels  who  had  been  in  the  world  in 
the  same  religion,  and  had  been  converted  to  Christianity. 
The  heathen  likewise  are  instructed  by  their  respective 
angels. 

5 1 6.  All  instruction  is  given  there  from  doctrine  derived 
from  the  Word,  and  not  from  the  Word  without  doctrine. 
Christians  are  instructed  from  heavenly  doctrine,  which  is 
in  entire  agreement  with  the  internal  sense  of  the  Word. 
All  others,  as  the  Mohammedans  and  the  heathen,  are  in- 
structed from  doctrines  adapted  to  their  apprehension, 
which  differ  from  heavenly  doctrine  only  in  this,  that  spir- 
itual life  is  taught  by  moral  life  in  agreement  with  the  good 
dogmas  of  their  religion,  from  which  they  have  derived 
their  life  in  the  world. 

5 1  7.  Instructions  in  the  heavens  differ  from  instructions 
on  earth  in  this,  that  knowledges  are  not  committed  to 
memory,  but  to  life  ;  for  the  memory  of  spirits  is  in  their 
life,  inasmuch  as  they  receive  and  imbibe  all  things  which 
are  in  agreement  with  their  life,  and  do  not  receive,  still 
less  imbibe,  those  things  which  are  not  in  agreement ;  for 
spirits  are  affections,  and  hence  in  a  human  form  similar 
to  their  affections.  This  being  the  case  with  them,  affec- 
tion for  truth  is  continually  inspired  for  the  sake  of  the  uses 
of  life  ;  for  the  Lord  provides  that  every  one  may  love  the 
uses  suited  to  his  genius,  which  love  is  also  exalted  by  the 
hope  of  becoming  an  angel.  And  since  all  the  uses  of 
heaven  have  reference  to  the  common  use  —  which  is  for 


THIRD  STATE  OF  MAN  AFTER  DEATH      375 

and  since  all  special  and  particular  uses  are  excellent  in 
proportion  as  they  more  nearly  and  more  fully  regard  tha^ 
common  use,  therefore  all  special  and  particular  uses  which 
are  innumerable,  are  good  and  heavenly.     With  every  one 

use,  so  that  they  make  one ;    by  this  means  truth  is  im- 

o    use      In  this  way  angelic  spirits  are  instructed  and  pre- 
pared  for  heaven.     Affection  for  truth  meet  for  use  is  insm- 

world     rhTr^K  "^''"''  '""'^  '^  ^^''^  ^''  ""k^own  in  the 
wor  d  ,  chiefly  by  representatives  of  uses,  which  in  the  spir- 

fhe  fnterior.  of''  ^'  '^'^  ^^"^^^^^^  ^^^  ^P'"^  ^o- 
the  interiors  of  his  mmd,  to  the  exteriors,  of  his  body,  and 

thus  affect  the  whole.    Hence  the  spirit  becomes  as  k  were 

use       F^n  '  T"''""^  ''  ^^  "  '^^  ''''  ^^-  ^"  his 
^  ^'HSti^HLOHtward  truths,  do  not  introduce  .n"; ~^e 

~rff^^  ^^EJlEll^  whichls  the  life  ofd^j;^. 
planted  by  knowledges.  — " - ^  --^ 

the  wtlJt'd  "'''  TJ  T'''  "^"  ^'""^  '^'^'  ^ho-ght  in 
mo  he  ^ru^"^""^  themselves  that  they  should  come 

were  trZ       H  r  "'"'''  '^'^^^  ^^^^^^'  ^—  ^hey 
were  learned  and  knew  many  things  from  the  Word  and 

from  the  doctrines  of  their  churches,  believing  thus  that 
they  were  wise,  and  that  they  were  meant  by  those  of  whom 

^  Every  good  has  its  delight  from  uses,  and  according  to  uses  and 
hkewise  Its  quahty;  therefore  such  as  the  use  is,  such  if  theTod  „ 
3049,  4984,  7038.  Angelic  life  consists  in  the  goLds  of  love  and  1"' 
ity  hus  m  performing  uses,  n.  454.  Nothing  in  man  is  regarded  by 
he  Lord  and  hence  by  angels,  but  ends  which  are  uses,  n.  ,3  7  i^ 
5854.  The  kmgdom  of  the  Lord  is  a  kingdom  of  uses  n  iJ:  606* 
"03  3645.  4054,  7038.  To  serve  the  Lord  l  to  perforr^sesT^o^^ 
Man's  cuahty  .according  to  the  cjuaUty  of  uses,'n.  1568,  T^;"  loc!' 
0571*  6935,  6938,  10284.  ^ 


376 


HEAVEN  AND  HELL 


it  is  said  that  they  shall  shine  as  the  brightness  of  the  fir- 
niament,  and  as  the  stars  (Daniel  xii.  3).  But  they  were 
explored  to  see  whether  their  knowledges  resided  in  the 
memory,  or  in  the  life.  Those  who  were  in  genuine  af- 
fection for  truth,  thus  for  the  sake  of  uses  separate  from 
corporeal  and  worldly  things  —  which  uses  in  themselves 
are  spiritual  —  after  being  instructed,  were  also  received 
into  heaven  ;  and  it  was  then  given  them  to  know  what  it 
is  that  shines  in  heaven,  namely,  that  it  is  Divine  truth, 
which  is  there  the  light  of  heaven,  in  use,  which  is  a  plane 
that  receives  the  rays  of  that  light  and  turns  them  into  va- 
rious splendors.  But  those  with  whom  knowledges  only 
resided  in  the  memory — who  had  procured  by  means  of 
them  the  faculty  of  reasoning  about  truths,  and  of  confirm- 
ing what  they  accepted  as  principles,  which,  though  false, 
after  confirmation  they  saw  as  truths  —  since  they  were  in 
no  light  of  heaven  and  were  yet  in  the  belief,  from  the 
pride  which  frequently  adheres  to  such  intelligence,  that 
they  were  more  learned  than  others,  and  would  thus  come 
into  heaven  and  be  served  by  angels,  were,  for  this  reason 
and  that  they  might  be  withdrawn  from  their  infatuated 
faith,  taken  up  to  the  first  or  lowest  heaven,  as  for  intro- 
duction into  an  angelic  society.  But  when  they  were  in  the 
first  entrance,  at  the  inflowing  of  the  light  of  heaven,  they 
began  to  be  darkened  in  their  eyes,  then  to  be  disturbed  in 
their  understanding,  and  at  length  to  gasp  as  at  the  point 
of  death ;  and  when  they  felt  the  heat  of  heaven,  which  is 
heavenly  love,  they  began  to  be  inwardly  tormented.  They 
were  therefore  cast  down  and  were  afterward  instructed  that 
knowledge  does  not  make  an  angel,  but  the  life  itself  which 
is  obtained  by  knowledge ;  since  knowledge  viewed  in  it- 
self  is  out  of  heaven,  but  life  procured  by  knowledge  is 
withm  heaven. 

519.  When,  by  instruction  in  the  places  above  described, 
spirits  have  been  prepared  for  heaven  —  which  is  effected 
in  a  short  time,  on  account  of  their  being  in  spiritual  ideas. 


THIRD  STATE  OF  MAN  AFTER  DEATH 


377 


that  comprehend  many  things  at  once — they  are  then 
clothed  with  angelic  garments,  mostly  white,  as  of  fine 
linen ;  and  thus  they  are  brought  to  the  way  which  tends 
upward  to  heaven,  and  are  delivered  to  angel  guards  there, 
and  are  then  received  by  other  angels  and  introduced  into 
societies,  and  into  many  blessed  things.  Afterward  every 
one  is  led  by  the  Lord  into  his  own  society,  which  also  is 
effected  by  various  ways,  sometimes  by  winding  paths. 
The  ways  by  which  they  are  led  are  not  known  to  any 
angel,  but  to  the  Lord  alone.  When  they  come  to  their 
own  society,  their  interiors  are  opened,  and  since  these  are 
conformable  to  the  interiors  of  the  angels  who  are  in  that 
society,  they  are  therefore  immediately  acknowledged  and 
received  with  joy. 

520.  To  what  has  been  said,  I  would  add  something  re- 
markable about  the  ways  which  lead  from  those  places  to 
heaven,  and  by  which  the  novitiate  angels  are  introduced. 
There  are  eight  ways,  two  from  each  place  of  instruction, 
one  going  up  toward  the  east,  the  other  to  the  west ;  those 
who  come  into  the  Lord's  celestial  kingdom  are  introduced 
by  the  eastern  way,  but  those  who  come  to  the  spiritual 
kingdom  are  introduced  by  the  western  way.  The  four 
ways  which  lead  to  the  Lord's  celestial  kingdom  appear 
adorned  with  olive  trees  and  fruit  trees  of  various  kinds, 
but  those  which  lead  to  the  Lord's  spiritual  kingdom  appear 
adorned  with  vines  and  laurels.  This  is  from  correspond- 
ence, because  vines  and  laurels  correspond  to  affection  for 
truth  and  its  uses,  while  olives  and  fruits  correspond  to 
affection  for  good  and  its  uses. 


378 


HEAVEN  AND  HELL 


NO  ONE  COMES  INTO  HEAVEN  FROM  IMMEDIATE 

MERCY. 

521.  They  who  are  not  instructed  about  heaven  and  the 
way  to  heaven,  also  about  the  life  of  heaven  with  man, 
suppose  that  to  be  received  into  heaven  is  only  from  mercy, 
which  is  granted  to  those  who  are  in  faith  and  for  whom 
the  Lord  intercedes,  thus  that  it  is  merely  admission  out 
of  favor ;  consequently,  that  all  men  whatsoever  may  be 
saved  by  the  Lord's  good  pleasure  ;  and  indeed  some  con- 
ceive that  this  may  be  the  case  even  with  all  in  hell.  But 
those  who  think  so  know  nothing  of  man,  that  he  is  just 
such  as  his  life  is,  and  that  his  life  is  such  as  his  love  is, 
not  only  as  to  the  interiors  which  are  of  his  will  and  under- 
standing, but  also  as  to  the  exteriors  which  are  of  his  body  ; 
and  that  the  bodily  form  is  only  an  outward  form,  in  which 
the  interiors  present  themselves  in  effect ;  and  hence  that 
the  whole  man  is  his  own  love  (see  above,  n.  363).  Nor 
do  they  know  that  the  body  does  not  live  from  itself,  but 
from  its  spirit,  and  that  the  spirit  of  man  is  his  very  affec- 
tion itself,  and  that  his  spiritual  body  is  nothing  else  than 
the  man's  affection  in  a  human  form,  such  as  it  also  appears 
in  after  death  (see  above,  n.  453-460).  So  long  as  these 
things  are  unknown,  man  may  be  induced  to  believe  that 
salvation  is  nothing  but  the  Divine  good  pleasure,  which  is 
called  mercy  and  grace. 

522.  What  Divine  mercy  is  shall  first  be  told.  Divine 
mercy  is  pure  mercy  toward  the  whole  human  race  to  save 
it,  and  it  is  likewise  continual  with  every  man,  and  never 
recedes  from  any  one ;  so  that  whoever  can  be  saved,  is 
saved.  And  yet  no  one  can  be  saved  but  by  Divine  means, 
which  are  revealed  by  the  Lord  in  the  Word.  Divine 
means  are  what  are  called  Divine  truths ;  these  teach  in 
what  manner  man  is  to  live  in  order  that  he  may  be  saved  ; 
by  those  truths  the  Lord  leads  man  to  heaven,  and  by  them 


\ 


NO   ONE    SAVED    BY    IMMEDIATE    MERCY  379 

implants  in  him  the  life  of  heaven.  This  the  Lord  does 
with  all ;  but  the  life  of  heaven  cannot  be  implanted  in  any 
one  who  does  not  abstain  from  evil,  since  evil  opposes  it. 
So  far  therefore  as  man  abstains  from  evil,  so  far  the  Lord 
out  of  pure  mercy  leads  him  by  His  Divine  means,  and 
this  from  infancy  to  the  end  of  his  life  in  the  world,  and 
afterward  to  eternity.  This  is  the  Divine  mercy  which  is 
meant.  Hence  it  is  evident  that  the  mercy  of  the  Lord 
is  pure  mercy,  but  not  immediate,  that  is,  such  as  to  save 
all  out  of  good  pleasure,  however  they  may  have  lived. 

523.   The  Lord  never  does  anything  contrary  to  order, 
because    He  Himself  is  Order.     Divine  truth   proceeding 
from  the  Lord  is  what  makes  order,  and  Divine  truths  are 
the  laws  of  order,  according  to  which  the  Lord  leads  man. 
For  this  reason  to  save  man  by  immediate  mercy  is  con- 
trary to  Divine  order,  and  what  is  contrary  to  Divine  order 
is  contrary  to  the  Divine.     Divine  order  is  heaven  with 
man,  and  this  order  man  has  perverted  with  himself  by  a 
life  contrary  to  the  laws  of  order,  which  are  Divine  truths. 
Into  this  order  man  is  brought  back  by  the  Lord  out  of 
pure  mercy,  by  means  of  the  laws  of  order ;  and  so  far  as 
he  is  brought  back,  so  far  he  receives  heaven  in  himself ; 
and  he  who  receives  heaven  in  himself,  comes  into  heaven. 
Hence  again  it  is  plain  that  the  Divine  mercy  of  the  Lord 
is  pure  mercy,  but  not  immediate  mercy .« 

a  Divine  truth  proceeding  from  the  Lord  is  that  from  which  order 
is  and  Divine  good  is  the  essential  of  order,  n.  1728,  2258,  8700,  8988. 
Hence  the  Lord  is  order,  n.  1919.2011,5110,5703,  10336,  10619. 
Divine  truths  are  the  laws  of  order,  n.  2447»  7995-  The  whole  heaven 
is  arranged  by  the  Lord  according  to  His  Divine  order,  n.  3038,  721 1. 
9128,9338,  10125,  10151,  10157.  Hence  the  form  of  heaven  is  a  form 
according  to  Divine  order,  n.  4040-43,  6607.  9877.  So  far  as  man 
lives  according  to  order,  thus  so  far  as  he  lives  in  good  accordmg  to 
Divine  truths,  so  far  he  receives  heaven  in  himself,  n.  4839-  ^^n  is 
the  being  in  whom  are  brought  together  all  things  of  Divine  order,  and 
from  creation  he  is  Divine  order  in  form,  because  he  is  its  recipient,  n. 
3628,  4219,  4220,  4223,  4523.  4524,  5"4,  6013,  6057.  6605,  6626.  9706. 


38o 


HEAVEN    AND    HELL 


524.  If  it  were  possible  for  men  to  be  saved  by  imme- 
diate mercy,  all  would  be  saved,  even  those  who  are  in  hell ; 
and  indeed  there  would  be  no  hell,  because  the  Lord  is 
mercy  itself,  love  itself,  and  goodness  itself.  It  is  therefore 
contrary  to  His  Divine  to  say  that  He  is  able  to  save  all 
immediately,  and  does  not  save  them.  It  is  known  from 
the  Word  that  the  Lord  wills  the  salvation  of  all  and  the 
damnation  of  no  one. 

525.  Most  of  those  who  come  from  the  Christian  world 
into  the  other  life  bring  with  them  this  faith,  that  they  are 
to  be  saved  by  immediate  mercy,  for  they  implore  that 
mercy ;  but  on  examination  it  is  found  that  they  beheved 
that  to  come  into  heaven  is  merely  to  be  admitted,  and 
that  those  who  are  let  in  are  in  heavenly  joy,  being  not  at 
all  aware  what  heaven  is  and  heavenly  joy.  They  are  there- 
fore told  that  heaven  is  not  denied  by  the  Lord  to  any  one, 
and  that  they  may  be  let  in  and  even  stay  there,  if  they 
desire  it.  They  who  desired  this  have  also  been  admitted, 
but  when  they  were  at  the  first  threshold,  they  were  seized 
with  such  anguish  of  heart  from  the  approach  of  heavenly 
heat,  which  is  the  love  in  which  angels  are,  and  from  the 
influx  of  heavenly  light,  which  is  Divine  truth,  that  they 
perceived  in  themselves  infernal  torment  instead  of  heav- 
enly joy,  and  being  struck  with  dismay  they  cast  themselves 

10 1 56,  10472.  Man  is  not  born  into  good  and  truth,  but  into  evil  and 
falsity,  thus  not  into  Divine  order,  but  into  what  is  contrary  to  order, 
and  hence  it  is  that  he  is  born  into  mere  ignorance;  and  on  this  ac- 
count it  is  necessary  that  he  be  born  anew,  that  is,  be  regenerated, 
which  is  effected  by  Divine  truths  from  the  Lord,  that  he  may  b& 
brought  back  into  order,  n.  1047,  2307,  2308,  3518,  3812,  8480,  8550, 
10283,  10284,  10286,  1073 1.  The  Lord  when  He  forms  man  anew, 
that  is,  regenerates  him,  arranges  all  things  with  him  according  to 
order,  which  is  into  the  form  of  heaven,  n.  5700,  6690,  9931,  10303. 
Evils  and  falsities  are  contrary  to  order,  and  still  they  who  are  in  them 
are  ruled  by  the  Lord,  not  according  to  order  but  from  order,  n.  4839, 
7877,  10777.  It  is  impossil)le  for  a  man  who  lives  in  evil  to  be  saved 
by  mercy  alone,  because  this  is  contrary  to  Divine  order,  n.  8700. 


NO   ONE   SAVED    BY    IMMEDIATE   MERCY 


381 


down  headlong.  Thus  they  were  instructed  by  living  ex- 
perience that  heaven  cannot  be  given  to  any  one  from  im- 
mediate mercy. 

526.  I  have  occasionally  spoken  on  this  subject  with 
angels,  and  have  told  them  that  most  of  those  in  the  world 
who  live  in  evil,  when  they  talk  with  others  about  heaven 
and  eternal  life,  express  no  other  idea  than  that  to  come 
into  heaven  is  merely  to  be  admitted  from  mercy  alone ; 
and  that  this  is  especially  believed  by  those  who  make  faith 
the  only  medium  of  salvation.  For  such  persons,  from  the 
principles  of  their  religion,  have  no  regard  for  life  and  for 
the  deeds  of  love  which  make  life,  thus  neither  for  any 
other  means  by  which  the  Lord  implants  heaven  in  man 
and  renders  him  receptive  of  heavenly  joy ;  and  since  they 
thus  reject  every  actual  means,  they  establish  the  necessary 
consequence  that  man  comes  into  heaven  from  mercy  alone, 
to  which  they  believe  that  God  the  Father  is  moved  by  the 
intercession  of  the  Son.  To  these  things  the  angels  said 
that  they  know  that  such  a  tenet  follows  of  necessity  from 
the  preconceived  principle  respecting  faith  alone,  and  — 
since  that  tenet  is  the  head  of  all  the  rest,  and  into  it,  be- 
cause it  is  not  true,  no  light  from  heaven  can  flow  —  from 
this  comes  the  ignorance  in  which  the  church  is  at  this  day 
in  regard  to  the  Lord,  heaven,  the  life  after  death,  heavenly 
joy,  the  essence  of  love  and  charity,  and  in  general  in  re- 
gard to  good  and  its  conjunction  with  truth  ;  consequently 
in  regard  to  the  life  of  man,  whence  it  is,  and  what  is  its 
nature  ;  when  yet  no  one  ever  derives  his  life  from  thought, 
but  from  will  and  the  deeds  of  the  will,  and  only  so  far  from 
thought  as  thought  partakes  of  will,  thus  not  from  faith, 
only  so  far  as  faith  partakes  of  love.  Angels  grieve  that 
these  same  persons  do  not  know  that  faith  alone  cannot 
exist  with  any  one,  since  faith  without  its  origin,  which  is 
love,  is  merely  knowledge,  and  with  some  a  kind  of  per- 
suasion which  has  the  semblance  of  faith  (see  above,  n. 
482)  and  is  not  in  the  life  of  man,  but  out  of  it  — for  it  is 


382 


HEAVEN  AND  HELL 


separated  from  the  man  if  it  does  not  cohere  with  his  love. 
They  further  said  that  those  who  are  in  such  a  principle 
concerning  the  essential  means  of  salvation  with  man,  can- 
not do  otherwise  than  believe  in  immediate  mercy,  because 
they  perceive  from  natural  light,  and  likewise  from  the  ex- 
perience of  sight,  that  faith  separate  does  not  make  the 
life  of  man,  since  they  who  lead  an  evil  life  can  think  and 
persuade  themselves  in  like  manner  as  others.  Hence  it 
comes  to  be  believed  that  the  wicked  can  be  saved  alike 
with  the  good,  provided  only  that  at  the  hour  of  death  they 
speak  with  confidence  of  intercession,  and  of  mercy  by  that 
intercession.  The  angels  professed  that  they  have  never 
yet  seen  any  one  who  had  lived  an  evil  life,  received  into 
heaven  of  immediate  mercy,  however  he  had  spoken  in  the 
world  from  that  trust  or  confidence  which  is  preeminently 
understood  by  faith.  To  inquiry  about  Abraham,  Isaac, 
Jacob,  David,  and  the  apostles,  whether  they  were  not  re- 
ceived into  heaven  of  immediate  mercy,  they  replied  that 
not  one  of  them  was  so  received,  but  every  one  according 
to  his  life  in  the  world  ;  that  they  knew  where  they  were, 
and  that  they  were  not  in  more  estimation  there  than 
others.  The  reason,  they  said,  that  they  are  mentioned 
with  honor  in  the  Word,  is,  that  by  them  in  the  internal 
sense  is  meant  the  Lord  — by  Abraham,  Isaac,  and  Jacob, 
the  Lord  as  to  the  Divine  and  the  Divine  Human ;  by  Da- 
vid the  Lord  as  to  the  Divine  Royalty,  and  by  the  apostles 
the  Lord  as  to  Divine  truths.  They  added  that  they  have 
no  perception  at  all  of  the  men  when  the  Word  is  read  by 
man,  since  their  names  do  not  enter  heaven ;  but  instead 
of  them  they  have  a  perception  of  the  Lord,  as  just  de- 
scribed ;  and  that  therefore  in  the  Word  which  is  in  heaven 
(see  above,  n.  259)  they  are  no  where  mentioned,  since 
that  Word  is  the  internal  sense  of  the  Word  which  is  in 
the  world.*^ 

b    By  Abraham,  Isaac,  and  Jacob,  in  the  internal  sense  of  the  Word, 
is  meant  the  Lord  as  to  the  Divine  Itself  and  the  Divine  Human  — 


NO    ONE    SAVED    BY    IMMEDIATE    MERCY  383 

527.  I  can  testify  from  much  experience  that  it  is  im- 
possible to  implant  the  life  of  heaven  in  those  who  have  in 
the  world  led  a  life  opposite  to  the  life  of  heaven.  There 
were  some  who  believed  that  they  should  easily  receive  Di- 
vine truths  after  death,  on  hearing  them  from  angels,  and 
that  they  should  beheve  them  and  then  live  differently^  and 
thus  could  be  received  into  heaven.  But  this  was  tried 
with  very  many,  yet  only  by  those  who  were  in  such  a  be- 
lief, to  whom  it  was  permitted  in  order  that  they  might 
know  that  repentance  is  not  given  after  death.  Some  of 
those  with  whom  the  trial  was  made,  understood  truths  and 
seemed  to  receive  them,  but  as  soon  as  they  turned  to  the 
life  of  their  love,  they  rejected  them  and  even  spoke  against 
them.  Some  rejected  them  immediately,  being  unwilling 
to  hear  them.  Some  were  desirous  that  the  life  of  their 
love,  which  they  had  acquired  from  the  world,  might  be 
taken  away  from  them  and  that  angelic  life,  or  the  life  of 
heaven,  might  be  infused  in  its  place.  This  too,  by  permis- 
sion, was  done ;  but  when  the  life  of  their  love  was  taken 
away,  they  lay  as  dead  and  had  no  longer  their  senses. 
From  these  and  other  kinds  of  experience  the  S4mple  good 
were  instructed  that  the  life  of  any  one  can  by  no  means 
be  changed  after  death,  and  that  evil  life  can  in  no  wise  be 
transmuted  into  good  life,  or  infernal  life  into  angelic,  inas- 

n.  1893,  4615,  6098,  6185,  6276,  6804,  6847.  Abraham  is  unknown  in 
heaven,  n.  1834,  1876,  3229.  By  David  is  meant  the  Lord  as  to  the 
Divine  Royalty,  n.  1888,  9954.  The  twelve  apostles  represented  the 
Lord  as  to  all  things  of  the  Church,  thus  all  things  which  are  of  faith 
and  love.  n.  2129,  3354,  3488,  3858,  6397.  Peter  represented  the  Lord 
as  to  faith,  James  as  to  charity,  and  John  as  to  the  works  of  charitv, 
n.  3750,  10087.  By  the  twelve  apostles  sitting  on  twelve  thrones  and 
judging  the  twelve  tribes  of  Israel,  is  signified  that  the  Lord  will  judge 
according  to  the  truths  and  goods  of  faith  and  love,  2129,  6397.  The 
names  of  persons  and  of  places  in  the  Word  do  not  enter  heaven,  but 
are  turned  into  things  and  states;  and  neither  in  heaven  can  the  nimes 
be  uttered,  n.  1876,  5225.  6516,  10216,  10282,  10432.  The  angels  also 
think  abstractedly  from  persons,  n.  8343,  8985,  9007. 


384 


HEAVEN  AND  HELL 


much  as  every  spirit  from  head  to  heel  is  such  as  his  love 
is,  and  hence  such  as  his  life  is ;  and  to  transmute  this  life 
into  the  opposite  is  altogether  to  destroy  the  spirit.  An- 
gels declare  that  it  were  easier  to  change  a  night-owl  into  a 
dove,  and  a  horned-owl  into  a  bird  of  paradise,  than  an 
infernal  spirit  into  an  angel  of  heaven.  That  man  after 
death  remains  such  as  his  hfe  had  been  in  the  world,  may 
be  seen  above  in  its  own  chapter  (n.  470-484).  From 
these  things  it  may  now  be  evident  that  no  one  can  be  re- 
ceived into  heaven  of  immediate  mercy. 


IT    IS    NOT    so    DIFFICULT    TO    LIVE    THE    LIFE    THAT 
LEADS    TO    HEAVEN    AS    IS    BELIEVED. 

, *  528.  Some  believe  that  to  live  the  life  that  leads  to 
heaven,  which  is  called  spiritual  life,  is  difficult,  because 
they  have  been  told  that  man  must  renounce  the  world, 
divest  himself  of  the  lusts  called  lusts  of  the  body  and  the 
flesh,  and  live  spiritually.  And  by  this  they  understand 
that  they  must  reject  worldly  things,  which  consist  chiefly 
in  riches  and  honors ;  that  they  must  walk  continually  in 
pious  meditation  about  God,  about  salvation,  and  about 
eternal  life  ;  and  that  they  must  pass  their  life  in  prayers, 
and  in  reading  the  Word  and  pious  books.  This  they  sup- 
pose to  be  renouncing  the  world,  and  living  in  the  spirit 

l^and  not  in  the  flesh.  But  by  much  experience  and  from 
conversation  with  angels,  I  have  learned  that  this  is  not  so 
at  all,  and  indeed  that  they  who  renounce  the  world  and 
live  in  the  spirit  in  this  manner,  procure  to  themselves  a 
sorrowful  life,  which  is  not  receptive  of  heavenly  joy ;  for 
every  one's  life  remains  with  him.  But  in  order  that  man 
may  receive  the  life  of  heaven,  he  must  needs  hve  in  the 
world  and  engage  in  its  business  and  employments,  and 

ithen  by  moral  and  civil  life  receive  spiritual  life.     In  no 


THE  LIFE  THAT  LEADS  TO  HEAVEN     385 

other  way  can  spiritual  life  be  formed  with  man,  or  his 
spirit  prepared  for  heaven ;  for  to  live  internal  life  and  not 
external  at  the  same  time,  is  like  dwelling  in  a  house  with- 
out any  foundation,  which  gradually  either  sinks,  or  be- 
comes full  of  chinks  and  breaches,  or  totters  till  it  falls. 

529.    If  the  life  of  man  be  viewed  and  explored  by  ra- 
tional intuition,  it  is  found  to  be  threefold,  namely,  spir- 
itual, moral,  and  civil,  and  these  three  lives  to  be  distinct 
from  each  other.     For  there  are  men  who  live  a  civil  life, 
and  yet  not  a  moral  and  spiritual  life ;  and  there  are  men 
who  live  a  moral  life,  and  still  not  a  spiritual ;  and  there 
are  those  who  live  both  a  civil  life  and  a  moral  life,  and  at 
the  same  time  a  spiritual  life.     The  latter  are  they  who  live 
the  life  of  heaven,  but  the  former  are  they  who  live  the  life 
of  the  world  separate  from  the  life  of  heaven.     Hence  it 
may  be  evident,  in  the  first  place,  that  spiritual  life  is  not 
separate  from  natural  life,  or  from  the  life  of  the  world,  but 
is  conjoined  with  it  as  the  soul  with  its  body,  and  that  if  it 
were  separated,  it  would  be,  as  already  said,  like  dwelling 
in  a  house  without  any  foundation.     For  moral  and  civil 
hfe  is  the  activity  of  spiritual  life,  since  it  is  of  spiritual 
life  to  will  well  and  of  moral  and  civil  life  to  act  well,  and 
if  the  latter  be  absent,  then  spiritual  life  consists  merely  in 
thought  and  speech,   and  will  vanishes,  because  without 
support ;  and  yet  will  is  the  very  spiritual  part  of  man. 

530.  That  it  is  not  so  difficult  as  is  believed  to  live  the 
life  which  leads  to  heaven,  may  be  seen  from  what  now 
follows.  Who  cannot  live  a  civil  and  moral  life,  since  every 
one  from  childhood  is  initiated  into  it,  and  from  life  in  the 
world  is  acquainted  with  it?  Every  one  also  does  lead 
such  a  life,  the  bad  as  well  as  the  good ;  for  who  does  not 
wish  to  be  called  sincere,  and  who  does  not  wish  to  be 
called  just?  Almost  ail  practise  sincerity  and  justice  out- 
wardly, so  far  as  to  appear  as  if  they  were  sincere  and  just 
in  heart,  or  as  if  they  acted  from  real  sincerity  and  justice. 
The  spiritual  man  should  Hve  in  like  manner  — which  he 


386 


HEAVEN  AND  HELL 


can  do  as  easily  as  the  natural  man  —  but  with  this  differ- 
ence only,  that  he  believes  in  the  Divine,  and  acts  sincerely 
and  justly  not  merely  because  it  is  according  to  civil  and 
moral  laws,  but  also  because  it  is  according  to  Divine  laws. 
For  the    spiritual   man,  because   he  thinks  about    Divine 
things  when    he  .acts,   communicates  with  the  angels  of 
heaven,  and  as  far  as  he  does  this,  is  conjoined  with  them ; 
and  thus  his  internal  man  is  opened,  which  viewed  in  it- 
self is  a  spiritual  man.     When  man  is  of  such  a  character, 
he  is  then  adopted  and  led  by  the  Lord  while  he  himself  is 
not  aware  of  it,  and  then  in  doing  acts  of  sincerity  and  jus- 
tice which  are  of  moral  and  civil  life,  he  does  them  from  a 
spiritual  origin ;  and  to  do  what  is  sincere  and  just  from 
a  spiritual  origin,  is  to  do  it  from  sincerity  and  justice  it- 
self, or  to  do  it  from  the  heart.     His  justice  and  sincerity 
in  outward  form  appear  quite  like  the  justice  and  sincerity 
with  natural  men,  even  with  evil  and  infernal  men ;  but  in 
inward    form   they  are  wholly  unlike.     For  evil  men  act 
justly  and  sincerely  merely  for  the  sake  of  themselves  and 
the  world ;  and  therefore  if  they  did  not  fear  the  law  and 
its  penalties,  also  the  loss  of  reputation,  of  honor,  of  gain, 
and  of  hfe,  they  would  act  altogether  insincerely  and  un- 
justly, since  they  neither  fear  God  nor  any  Divine  law,  and 
so  are  not  restrained  by  any  internal  bond.     They  would 
therefore  in  such  case  to  the  utmost  of  their  power  defraud, 
plunder,  and  spoil  others,  and  this  from  enjoyment.     That 
they  are  inwardly  of  this  nature,  is  very  apparent  from  those 
of  this  kind  in  the  other  life,  where  every  one's  externals    • 
are  removed  and  his  internals  are  opened,  in  which  he 
then  lives  to  eternity  (see  above,  n.  499-511).     Such  per- 
sons, as  they  then  act  without  external  restraints  —  fear  of 
the  law,  of  the  loss  of  reputation,  of  honor,  of  gain,  and 
of  life  — act  insanely  and  laugh  at  sincerity  and  justice. 
But  they  who  have  acted  sincerely  and  justly  from  regard 
to  Divine  laws,  when  their  externals  are  taken  away  and 
they  are  left  to  their  internals,  act  wisely,  because  they  are 


g*-"-*— ■*■ 


THE    LIFE    THAT    LEADS    TO    HEAVEN 


?.^7 


conjoined  with  angels  of  heaven,  from  whom  wisdom  is 
communicated  to  them.  From  these  things  it  may  now 
first  be  evident  that  the  spiritual  man  can  act  quite  Hke  the 
natural  man  as  to  civil  and  moral  life,  provided  he  be  con- 
joined to  the  Divine  as  to  his  internal  man,  or  as  to  Ws 
will  and  thought  (see  above,  n.  358-360). 

531.,  The  laws  of  spiritual  life,  the  laws  of  civil  life,  and 
the  laws  of  moral  life,  are  also  delivered  in  the  ten  precepts 
of  the  Decalogue ;  in  the  first  three  the  laws  of  spiritual 
life,  in  the  following  four  the  laws  of  civil  life,  and  in  the 
last  three  the  laws  of  moral  life.     The  merely  natural  man 
lives,  in  outward  form,  according  to  the  same  precepts,  in 
like  manner  as  the  spiritual  man  ;  for  he  in  like  manner 
worships  the  Divine,  goes  to  church,  listens  to  preachings, 
composes  his  face  to  devotion  ;  he  does  not  commit  mur- 
der, nor  adultery,  nor  theft,  does  not  bear  false  witness, 
does  not  defraud  his  companions  of  their  goods.     But  all 
this  he  does  merely  for  the  sake  of  himself  and  the  world, 
to  keep  up  appearances  ;  and  the  same  person  in  inward 
form  is  just  opposite  to  what  he  appears  outwardly,  since 
in  heart  he  denies  the  Divine,  in  worship  acts  the  hypo- 
crite, and  when  left  to  himself  and  his  own  thoughts,  laughs 
at  the  holy  things  of  the  church,  believing  that  they  merely 
serve  as  a  restraint  for  the  simple  multitude.     Consequently 
he  is  wholly  disjoined  from  heaven,  and  so  because  he  is 
not  a  spiritual  man,  he  is  neither  a  moral  man  nor  a  civil 
man ;  for  even  though  he  does  not  commit  murder,  still  he 
hates  every  one  who  opposes  him  and  from  hatred  burns 
with  revenge  against  him,  so  that  if  he  were  not  restrained 
by  civil  laws  and  external  bonds,  which  are  fears,  he  would 
kill  him  ;  and  because  he  lusts  after  this,  it  follows  that  he 
is  continually  committing  murder.     Albeit  he  does  not  com- 
mit adultery,  still  inasmuch  as  he  believes  it  allowable,  he 
is  all  the  while  an  adulterer ;  for  as  far  as  he  can  and  has 
opportunity,  he  commits  it.     Although  he  does  not  steal, 
yet  as  he  covets  the  goods  of  others,  and  regards  fraud  and 


388 


HEAVEN    AND    HELL 


evil  arts  as  not  contrary  to  civil  law,  in  intent  he  is  contin- 
ually acting  the  thief.  The  case  is  similar  as  to  the  pre- 
cepts of  moral  life,  which  teach  not  to  bear  false  witness 
and  not  to  covet  the  goods  of  others.  Such  is  the  nature 
of  every  man  who  denies  the  Divine,  and  who  has  not  a 
conscience  grounded  in  religion.  That  such  is  his  real  na- 
ture appears  manifestly  from  those  who  are  of  this  sort  in 
the  other  life,  when,  on  the  removal  of  their  externals,  they 
are  let  into  their  internals ;  then,  since  they  are  separated 
from  heaven,  they  act  in  unity  with  hell,  and  so  are  in  fel- 
lowship with  those  who  are  in  hell.  It  is  otherwise  with 
those  who  have  in  heart  acknowledged  the  Divine,  and  in 
the  acts  of  their  lives  have  had  respect  to  Divine  laws,  and 
have  acted  according  to  the  first  three  precepts  of  the  Dec- 
alogue equally  as  according  to  the  rest.  When  these,  on 
the  removal  of  externals,  are  let  into  their  internals,  they 
are  wiser  than  when  in  the  world  ;  for  when  they  come  into 
their  internals,  it  is  like  coming  from  shade  into  light,  from 
ignorance  into  wisdom,  and  from  a  sorrowful  life  into  a 
blessed  one,  inasmuch  as  they  are  in  the  Divine,  thus  in 
heaven.  These  things  are  said  to  the  intent  that  it  may  be 
known  what  the  one  kind  of  man  and  what  the  other  really 
is,  though  both  have  lived  a  similar  external  life. 

532.  Every  one  may  know  that  thoughts  are  conveyed 
and  tend  according  to  intentions,  or  whither  a  man  in- 
tends ;  for  the  thought  is  man's  inward  sight,  which  is  like 
the  outward  sight  in  this,  that  to  whatever  point  it  is  bent 
and  intended,  thither  it  turns  and  there  it  rests.  If  there- 
fore the  inner  sight  or  thought  is  turned  to  the  world  and 
rests  there,  it  follows  that  the  thought  becomes  worldly ; 
if  turned  to  self  and  self  honor,  it  becomes  corporeal.  But 
if  it  is  turned  to  heaven,  it  follows  that  it  becomes  heav- 
enly and  consequently  is  elevated ;  if  to  self,  it  is  drawn 
down  from  heaven  and  immersed  in  what  is  corporeal ;  and 
if  to  the  world,  it  is  also  bent  down  from  heaven,  and  is  dif- 
fused upon  those  objects  which  are  before  the  eyes.     It  is 


lygyb 


iiiiMriaAiiii! 


THE  LIFE  THAT  LEADS  TO  HEAVXN 


389 


man's  love  which  makes  his  intention,  and  which  determines 
his  internal  sight  or  thought  to  its  objects ;  thus  the  love  of 
self  to  self  and  its  objects,  the  love  of  the  world  to  worldly 
objects,  and  the  love  of  heaven  to  heavenly  objects.     Thus 
it  may  be  known  what  is  the  state  of  man's  interiors,  which 
are  of  his  mind,  provided  his  love  be  knowx.      namely,  that 
the  interiors  of  him  who  loves  heaven  are  elevated  toward 
heaven,  and  are  open  above ;  and  that  the  interiors  of  him 
who   loves  the  world  and  of  him   who  loves  himself  are 
closed  upward,  and  are  open  outward.     From  this  it  may 
be  concluded   that  if  the  higher  regions,  of  the  rational 
mind,  are  closed  upward,  man  can  no  longer  see  the  ob- 
jects which  are  of  heaven  and  the  church,  and  those  objects 
are  with  him  in  thick  darkness ;  and  the  things  which  are 
in  thick   darkness  are  either  denied  or  not  understood. 
Hence  it  is  that  they  who  love  themselves  and  the  world 
above  all   things,  since   the  higher  regions  of  their  minds 
are  closed,  in  heart  deny  Divine  truths,  and  if  they  speak 
at  all  about  them  from  memory,  still  they  do  not  under- 
stand them.     They  regard  them  also  in  the  same  manner 
that  they  regard  worldly  and  corporeal  things.     Such  being 
their  nature,  they  can  give  attention  only  to  the  things  that 
enter  through  the  senses  of  the  body,  with  which  they  are 
alone  delighted,  among  which  are  many  things  that  are  like- 
wise filthy,  obscene,  profane,  and  wicked.     These  cannot 
be  removed,  because  with  such  persons  there  is  no  influx 
from  heaven  into  their  minds,  which  are  closed  above,  as 
was  said.     Man's  intention,  from  which  his  internal  sight 
or  thought  is  determined,  is  his  will ;  for  what  a  man  wills, 
he  intends,  and  what  he  intends,  he  thinks.     If  therefore 
his  intention  is  toward  heaven,  his  thought  is  determined 
thither,  and  with  it  his  whole  mind,  which  is  thus  in  heaven, 
whence  he  then  sees  the  things  of  the  world  beneath  him, 
as  one  looking  down  from  a  roof.     Hence  the  man  who 
has  the  interiors  of  his  mind  open,  can  see  the  evils  and 
falsities  that  are  with  him,  for  these  are  beneath  the  spirit- 


390 


HEAVEN  AND  HELL 


ual  mind ;  and  on  the  other  hand,  the  man  whose  interiors 
are  not  open,  cannot  see  his  own  evils  and  falsities,  because 
he  is  in  them,  and  not  above  them.  From  these  things  we 
may  conclude  whence  man  has  wisdom,  and  whence  in- 
sanity, also  what  he  will  be  after  death  when  he  is  left  to 
will  and  think,  and  also  to  act  and  speak,  according  to  his 
interiors.  These  things  are  said  also  that  it  may  be  known 
what  a  man  is  interiorly,  however  he  may  appear  outwardly 
like  another. 

533.  That  it  is  not  so  difficult  to  live  the  life  of  heaven 
as  is  believed,  is  evident  now  from  this,  that  it  is  only  ne- 
cessary for  man  to  think,  when  anything  presents  itself  to 
him  which  he  knows  to  be  insincere  and  unjust  and  to 
which  he  is  inclined,  that  it  ought  not  to  be  done  because 
it  is  contrary  to  the  Divine  precepts.  If  man  accustoms 
himself  so  to  think,  and  from  so  accustoming  himself  ac- 
quires a  habit,  he  then  by  degrees  is  conjoined  to  heaven ; 
and  so  far  as  he  is  conjoined  to  heaven,  the  higher  regions 
of  his  mind  are  opened ;  and  so  far  as  those  are  opened, 
he  sees  what  is  insincere  and  unjust ;  and  so  far  as  he  sees 
these  evils,  so  far  they  may  be  shaken  off — for  no  evil  can 
be  shaken  off  until  it  is  seen.  This  is  a  state  into  which 
man  may  enter  from  free-will,  for  who  is  not  able  from  free- 
will to  think  in  this  manner?  But  when  he  has  made  a 
beginning,  then  the  Lord  quickens  all  that  is  good  in  him, 
and  causes  him  not  only  to  see  evils  as  evils,  but  also  not 
to  will  them,  and  finally  to  be  averse  to  them.  This  is 
meant  by  the  Lord's  words.  My  yoke  is  easy  and  My  bur- 
den is  light  (Matt.  xi.  30).  It  is  however  to  be  known  that 
the  difficulty  of  so  thinking,  and  likewise  of  resisting  evils, 
increases  in  so  far  as  man  from  the  will  commits  them  ;  for 
just  so  far  he  accustoms  himself  to  them,  until  at  length  he 
does  not  see  them,  and  afterward  loves  them,  and  from  the 
enjoyment  of  love  excuses  them,  and  by  all  kinds  of  falla- 
cies confirms  them,  saying  that  they  are  allowable  and  good. 
But  this  is  the  case  with  those  who  in  the  age  of  early  youth 


THE  LIFE  THAT  LEADS  TO  HEAVEN 


>9i 


plunge  into  evils  without  restraint,  and  then  at  the  same 
time  reject  Divine  things  from  the  heart. 

534.    There  was  once  represented  to  me  the  way  which 
leads  to  heaven,  and  that  which  leads  to  hell.     There  was 
a  broad  way  extending  to  the  left,  or  the  north,  and  many 
spirits  appeared  going  in  it ;  but  at  a  distance  was  seen  a 
large  stone,  where  the  broad  way  came  to  an  end.     From 
that  stone  went  afterward  two  ways,  one  to  the  left,  and  one 
in  the  opposite  direction,  to  the  right.     The  way  that  ex- 
tended to  the  left  was  narrow,  or  strait,  leading  through  the 
west  to  the  south,  and  thus  into  the  light  of  heaven  ;  the 
way  that  extended  to  the  right  was  broad  and  spacious, 
leading  obliquely  downward  toward  hell.    All  at  first  seemed 
to  go  the  same  way,  until  they  came  to  the  large  stone  at 
the  head  of  the  two  ways ;  but  when  they  came  to  that 
point  they  were  divided.     The  good  turned  to  the  left,  and 
entered  the  strait  way  that  led  to  heaven ;  but  the  evil  did 
not  see  the  stone,  and  fell  upon  it  and  were  hurt ;  and  when 
they  rose  up  they  ran  on  in  the  broad  way  to  the  right, 
which  extended  to  hell.     It  was  afterward  explained  to  me 
what  all  those  things  signified.     By  the  first  way,  that  was 
broad,  in  which  many  both  good  and  evil  went  together  and 
conversed  with  one  another  as  friends,  because  no  difference 
between  them  was  apparent  to  the  sight,  were  represented 
those  who  in  externals  Hve  alike  sincerely  and  justly,  and 
who  are  not  distinguished  to  the  sight.     By  the  stone  at  the 
head  of  the  two  ways,  or  at  the  corner,  upon  which  the  evil 
fell,  and  from  which  they  then  ran  into  the  way  leading  to 
hell,  was  represented  Divine  truth,  which  is  denied  by  those 
who  look  toward  hell ;  and  in  the  supreme  sense  by  the 
same  stone  was  signified  the  Divine  Human  of  the  Lord. 
But  they  who  acknowledged  Divine  truth  and  at  the  same 
time  the  Divine  of  the  Lord,  were  led  on  by  the  way  that 
led  to  heaven.     From  these  things  it  was  again  made  plain 
that  in  externals  the  wicked  lead  the  same  kind  of  life  as 
the  good,  or  go  the  same  way,  thus  one  as  easily  as  the 


392 


HEAVEN    AND    HELL 


Other,  and  yet  that  they  who  acknowledge  the  Divine  from 
the  heart,  especially  they  within  the  church  who  acknowl- 
edge the  Divine  of  the  Lord,  are  led  to  heaven,  and  they 
who  do  not  acknowledge  are  brought  to  hell.    The  thoughts 
of  man,  which  proceed  from  intention  or  will,  are  repre- 
sented in  the  other  life  by  ways.     Ways  also  are  there  pre- 
sented to  appearance  just  according  to  the  thoughts  of  in- 
tention, and  every  one   likewise  walks  according  to    his 
thoughts  that  proceed  from  intention.     Hence  it  is  that  the 
quality  of  spirits  and  of  their  thoughts,  is  known  from  their 
ways.     From  these  things  it  was  likewise  evident  what  is 
meant  by  the  Lord's  words,  Enter  ye  in  through  the  strait 
gate  ;  for  wide  is  the  gate  and  broad  is  the  may  that  leadeth 
to  destruction,  and  many  there  are  who  go  in  thereat;  nar- 
row is  the  way  and  strait  the  gate  which  leadeth  to  life,  and 
few  there  are  who  find  it  (Matt.  vii.   13,  14).     That  the 
way  is  narrow  which  leads  to  life,  is  not  because  it  is  diffi- 
cult, but  because  there  are  it^N  who  find  it,  as  is  here  said. 
From  the  stone  seen  at  the  corner  where  the  broad  and 
common  way  terminated,  and  from  which  two  ways  were 
seen  to  lead  in  opposite  directions,  it  was  made  evident 
what  is  signified  by  these  words  of  the  Lord :  Have  ye  not 
read  what  is  written,  The  stone  which  the  builders  rejected  is 
become  the  head  of  the  corner  ?      Whosoever  shall  fall  upon 
that  stone  shall  be  broken  (Luke  xx.  17,  18).     Stone  signi- 
fies Divine  truth,  and  the  stone  of  Israel  the  Lord  as'  to 
the  Divine  Human ;  the  builders  are  they  who  are  of  the 
church  ;  the  head  of  the  corner  is  where  the  two  ways  are  • 
to  fall  and  to  be  broken  is  to  deny  and  perish.^ 

535.  It  has  been  granted  me  to  speak  with  some  in  the 
other  life  who  had  removed  themselves  from  worldly  affairs, 
that  they  might  live  piously  and  holily,  and  likewise  with 

«  Stone  signifies  truth,  n.  114,  643,  1298,  3720,  6426,  8609.  10376. 
Therefore  the  law  was  inscribed  on  tables  of  stone,  n.  10376.  The 
stone  of  Israel  is  the  Lord  as  to  Divine  truth  and  as  to  the  Divine  Hu- 
man, n.  6426. 


THE  LIFE  THAT  LEADS  TO  HEAVEN 


393 


some  who  had  afflicted  themselves  by  various  methods,  be- 
cause they  believed  that  this  was  to  renounce  the  world  and 
to  subdue  the  lusts  of  the  flesh.     But  most  of  these,  inas- 
much as  they  had  thus  contracted  a  sorrowful  life,  and  had 
removed  themselves  from  the  life  of  charity,  which  life  can 
only  be  led  in  the  midst  of  the  world,  cannot  be  consoci- 
ated  with  angels,  because  the  life  of  angels  is  a  life  of  glad- 
ness from  bliss,  and  consists  in  performing  good  deeds, 
which  are  works  of  charity.     Moreover,  they  who  have  led 
a  life  abstracted  from  worldly  employments,  are  excited  with 
the  idea  of  their  own  merits,  and  are  continually  desiring 
heaven  on  this  account,  and  thinking  of  heavenly  joy  as  a 
reward,  not  knowing  at  all  what  heavenly  joy  is  ;  and  when 
they  are  introduced  among  angels  and  into  their  joy,  which 
IS  without  merit  and  consists  in  active  labors  and  practical 
services,  and   in   blessedness  from   the  good   which  they 
thereby  perform,  they  are  surprised  like  persons  who  dis- 
cover something  quite  foreign   to  their  belief;  and  since 
they  are  not  receptive  of  that  joy,  they  depart  and  ally 
themselves  with  spirits  of  their  own  kind,  who  have  lived  a 
similar  life  in  the  worid.     But  they  who  have  lived  an  out- 
wardly holy  life,  being  continually  in  temples  and  engaged 
in  prayers,  and  who  have  afflicted  their  souls  and  at  the 
same  time  have  thought  continually  of  themselves  that  they 
would  for  this  be  esteemed  and  honored  before  others,  and 
in  the  end  after  death  be  accounted  saints,  in  the  other  life 
are  not  in  heaven,  because  they  have  done  such  things  for 
the  sake  of  themselves.     And  since  they  have  defiled  Di- 
vine truths  by  the  self-love  in  which   they  have  immersed 
them,  some  of  them  are  so  insane  as  to  think  themselves 
gods ;  on  which  account  they  are  in  hell  among  those  like 
themselves.     Some  are  cunning  and  deceitful,  and  are  in 
the  hells  of  the  deceitful ;  these  are  they  who  have  made 
such  pretences  in  outward  conduct  by  cunning  arts  and 
craftiness,  and  by  this  means  have  induced  the  common 
people  to  believe  that  a  Divine  sanctity  was  in  them.     Of 


394 


HEAVEN   AND    HELL 


this  character  are  many  of  the  Roman  CathoHc  saints,  with 
some  of  whom  also  it  has  been  granted  me  to  speak,  and 
then  their  Hfe  was  plainly  portrayed,  as  it  had  been  in  the 
world  and  as  it  was  afterward.  These  things  are  stated  in 
order  that  it  may  be  known  that  the  life  which  leads  to 
heaven  is  not  a  life  abstracted  from  the  world,  but  a  life  in 
the  world  ;  and  that  a  life  of  piety  without  a  life  of  charity, 
which  is  possible  only  in  the  world,  does  not  lead  to  heaven' 
but  a  life  of  charity,  which  consists  in  acting  sincerely  and 
justly  in  every  function,  in  every  business,  and  in  every 
work,  from  an  interior,  thus  from  a  heavenly  motive ;  and 
this  motive  is  in  that  life  when  man  acts  sincerely  and 
justly  because  it  is  according  to  the  Divine  laws.  Such  a 
life  IS  not  difficult ;  but  a  life  of  piety  abstracted  from  a 
life  of  charity  is  difficult,  and  yet  it  leads  away  from  heaven, 
as  much  as  it  is  believed  to  lead  toward  heaven.* 

*  A  life  of  piety  without  a  life  of  charity  is  of  no  avail,  but  together 
with  charity  it  is  of  all  service,  n.  8252,  8253.  Charity  to  the  neighbor 
consists  m  doing  what  is  goo<;l,  just,  and  right  in  every  work  and  in 
every  function,  n.  8120-22.  Charity  to  the  neighbor  extends  itself  to 
all  and  each  of  the  things  which  a  man  thinks,  wills,  and  acts,  n.  8124, 
A  life  of  charity  is  a  life  according  to  the  Lord's  precepts,  n.  3249. 
To  live  according  to  the  Lord's  precepts  is  to  love  the  Lord,  n.  10 143, 
10153.  10310,  10578,  10645.  tlenume  charity  is  not  meritorious,  be- 
cause it  is  from  interior  affection  and  its  enjoyment,  n.  2371,  2380, 
2400,  3816,  3887,  6388-93.  Man  after  death  remains  such  as  was  his 
life  of  charity  in  the  world,  n.  8256.  Heavenly  blessedness  flows  in 
from  the  Lord  into  the  life  of  charity,  n.  2363.  No  one  is  admitted 
into  heaven  by  thinking  only,  but  by  willing  and  doing  good  at  the  same 
time,  n.  2401,  3459.  Unless  doing  good  is  conjoined  with  willing  good 
and  thinking  good,  there  is  no  salvation,  nor  any  conjunction  of  the 
internal  man  with  the  external,  n.  3987. 


•lA     X-<    1.^    Ls  m 


THE  LORD  RULES  THE  HELLS. 

536.  In  treating  of  heaven  it  has  been  every  where  shown 
—  particularly  in  numbers  2  to  6  —  that  the  Lord  is  the 
God  of  heaven,  thus  that  all  the  government  of  the  heav- 
ens is  in  the  hands  of  the  Lord ;  and  since  the  relation  of 
heaven  to  hell,  and  of  hell  to  heaven,  is  as  that  between 
two  opposites,  which  act  contrary  to  each  other,  from  whose 
action  and  reaction  results  an  equilibrium  in  which  all 
things  abide,  therefore  in  order  that  things  one  and  all  may 
be  kept  in  equilibrium,  it  is  necessary  that  He  who  rules 
the  one  should  also  rule  the  other;  for  unless  the  same 
Lord  restrained  the  uprisings  from  the  hells  and  checked 
the  insanities  there,  the  equilibrium  would  perish  and  with 
the  equilibrium  the  whole. 

537.  But  here  something  must  first  be  said  in  regard  to 
equilibrium.  It  is  known  that  when  two  things  act  against 
each  other,  and  when  one  reacts  and  resists  as  much  as  the 
other  acts  and  impels,  neither  of  them  has  any  force,  be- 
cause on  both  sides  there  is  like  power,  and  in  such  case 
both  may  be  acted  upon  at  pleasure  by  a  third  ;  for  when 
two  thinsjs  from  equal  opposition  have  no  force,  the  force 
of  a  third  does  all  and  acts  as  easily  as  if  there  were  no 
opposition.  Such  an  equilibrium  there  is  between  heaven 
and  hell.  Yet  it  is  not  an  equilibrium  as  between  two  who 
contend  with  physical  force,  the  strength  of  one  of  whom 
is  equivalent  to  the  strength  of  the  other ;  but  it  is  a  spir- 

395 


396 


HEAVEN    AND    HELL 


itual  equilibrium,  namely,  of  falsity  against  truth,  and  of 
evil  against  good.  From  hell  is  continually  breathed  forth 
what  is  false  from  evil,  and  from  heaven  continually  what 
is  true  from  good.  This  spiritual  equilibrium  is  what  keeps 
man  in  freedom  of  thinking  and  willing ;  for  whatever  a 
man  thinks  and  wills  has  reference  either  to  evil  and  its 
falsity,  or  to  good  and  its  truth.  Consequently,  when  he  is 
in  that  equilibrium  he  is  in  freedom  either  to  admit  and 
receive  evil  and  its  falsity  from  hell,  or  to  admit  and  receive 
good  and  its  truth  from  heaven.  In  this  equilibrium  every 
man  is  held  by  the  Lord,  because  the  Lord  rules  both 
heaven  and  hell.  But  why  man  is  held  by  equilibrium  in 
this  freedom,  and  why  evil  and  falsity  are  not  removed 
from  him  and  good  and  truth  implanted  by  Divine  power, 
will  be  told  in  the  following  pages  in  its  own  chapter. 

538.  It  has  occasionally  been  given  me  to  perceive  the 
sphere  of  falsity  from  evil  exhaling  out  of  hell ;  it  was  as  a 
perpetual  effort  to  destroy  all  that  is  good  and  true,  con- 
joined with  anger  and  as  it  were  fury  at  not  being  able  to 
do  so ;  and  especially  an  effort  to  annihilate  and  destroy 
the  Divine  of  the  Lord,  and  this  because  all  good  and  truth 
are  from  Him.  But  from  heaven  was  perceived  a  sphere 
of  truth  from  good,  by  which  the  fury  of  the  effort  ascend- 
ing from  hell  was  restrained ;  from  which  comes  equilib- 
rmm.  This  sphere  from  heaven  was  perceived  to  come 
from  the  Lord  alone,  though  it  appeared  to  come  from 
angels  m  heaven.  That  it  was  from  the  Lord  alone  and 
not  from  the  angels,  was  because  every  angel  in  heaven 
acknowledges  that  nothing  of  good  and  of  truth  is  from 
himself,  but  all  from  the  Lord. 

539-  All  power  in  the  spiritual  world  belongs  to  truth 
from  good,  and  none  at  all  to  falsity  from  evil.  That  all 
power  belongs  to  truth  from  good,  is  because  the  Divine 
Itself  m  heaven  is  Divine  good  and  Divine  truth,  and  the 
Divine  has  all  power.  That  falsity  from  evil  has  no  power 
at  all,  is  because  all  power  belongs  to  truth  from  good,  and 


THE  LORD  RULES  THE  HELLS 


397 


in  falsity  from  evil  there  is  nothing  of  truth  from  good. 
Hence  it  is  that  there  is  all  power  in  heaven,  and  none  in 
hell ;  for  every  one  in  heaven  is  in  truths  from  good,  and 
every  one  in  hell  is  in  falsities  from  evil.  For  no  one  is 
admitted  into  heaven  until  he  is  in  truths  from  good,  neither 
is  any  one  cast  down  into  hell  until  he  is  in  falsities  from 
evil.  That  this  is  the  case  may  be  seen  in  the  chapters 
treating  of  the  first,  second,  and  third  states  of  man  after 
death  (n.  491-520).  That  all  power  belongs  to  truth  from 
good,  may  be  seen  in  the  chapter  on  the  power  of  angels 
in  heaven  (n.  228-233). 

540.  This  now  is  the  equilibrium  between  heaven  and 
hell.  They  who  are  in  the  world  of  spirits  are  in  that  equi- 
librium, for  the  world  of  spirits  is  midway  between  heaven 
and  hell ;  and  thereby  also  all  men  in  the  world  are  kept 
in  like  equilibrium,  for  men  in  the  world  are  ruled  by  the 
Lord  through  spirits  who  are  in  the  world  of  spirits,  as  will 
be  shown  hereafter  in  its  own  chapter.  Such  an  equilib- 
rium would  not  be  possible,  did  not  the  Lord  rule  both 
heaven  and  hell,  and  moderate  on  both  sides  ;  for  then 
falsities  from  evils  would  superabound,  and  would  affect  the 
simple  good  who  are  in  the  lowest  parts  of  heaven  and  who 
may  be  more  easily  perverted  than  angels  themselves  ;  and 
thus  equilibrium  would  perish,  and  with  equilibrium  the 
freedom  of  men. 

541.  Hell  is  divided  into  societies  in  like  manner  as 
heaven,  and  also  into  as  many  societies  as  heaven,  for  every 
society  in  heaven  has  a  society  opposite  to  it  in  hell,  and 
this  for  the  sake  of  equilibrium.  But  the  societies  in  hell 
are  distinct  according  to  evils  and  their  falsities,  because 
the  societies  in  heaven  are  distinct  according  to  goods  and 
their  truths.  That  to  every  good  there  is  an  opposite  evil, 
and  to  every  truth  an  opposite  falsity,  may  be  known  from 
this,  that  there  is  not  anything  that  has  not  reference  to  its 
opposite,  and  that  its  quality  is  known  from  its  opposite, 
and  its  degree ;  and  that  from  this  opposition  comes  all 


398 


HEAVEN    AND    HELL 


perception  and  sensation.  On  this  account  the  Lord  con- 
tinually provides  that  every  society  of  heaven  has  its  oppo- 
site in  a  society  of  hell,  and  that  there  is  equilibrium  be- 
tween them. 

542.  Inasmuch  as  hell  is  divided  into  as  many  societies 
as  heaven,  therefore  also  there  are  as  many  hells  as  there 
are  societies  of  heaven  ;  for  every  society  of  heaven  is 
heaven  in  less  form  (see  above,  n.  51-58)  ;  and  thus  every 
society  of  hell  is  hell  in  less  form.  Since  there  are  in  all 
three  heavens,  therefore  also  there  are  in  all  three  hells ; 
the  lowest,  which  is  opposed  to  the  inmost  or  third  heaven' 
the  middle,  which  is  opposed  to  the  middle  or  second 
heaven,  and  the  higher,  which  is  opposed  to  the  lowest  or 
first  heaven. 

543-    But  in  what  manner  the  hells  are  ruled  by  the  Lord 
IS  also  to  be  briefly  told.     The  hells  all  together  are  ruled 
by  the  common  flow  of  Divine  good  and  Divine  truth  from 
the  heavens,  whereby  the  common  eff"ort  issuing  forth  from 
the  hells  is  checked  and  restrained  ;    and  likewise   by  a 
special  flow  from  each  heaven,  and  from  each  society  of 
heaven.     The  hells  are  ruled  in  particular  through  angels 
to  whom  It  IS  given  to  look  into  them,  and  to  restrain  their 
insanities  and  disturbances;    occasionally  also  angels  are 
sent  to  them,  and  moderate  the  disturbances  by  their  pres- 
ence.    But  in  general  all  who  are  in  the  hells  are  ruled  by 
fears,  and  some  by  those  implanted  in  the  world  and  still 
clinging  to  them ;  but  as  these  fears  are  not  sufficient  and 
by  degrees  subside,  they  are  ruled  by  fears  of  punishments 
by  which  principally  they  are  deterred  from  doing  evils' 
Punishments  in  hell  are  manifold,  more  mild  and  more 
severe  according  to  evils.     For  the  most  part  the  more 
crafty,  who  excel  in  cunning  and  in  artifice  and  are  able 
to  keep  the  rest  in  compliance  and  servitude  by  punish- 
ments and  thence  terror,  are  set  over  them  ;  but  these  gov- 
ernors dare  not  pass  beyond  the  limits  prescribed  to  them. 
It  IS  to  be  noted  that  the  only  means  of  restraining  the 


THE    LORD    CASTS    NONE    INTO    HELL 


399 


violence  and  fury  of  those  who  are  in  the  hells  is  the  fear 
of  punishment ;  there  is  no  other. 

544.  Hitherto  it  has  been  believed  in  the  world  that 
there  is  one  devil  who  presides  over  the  hells  ;  and  that  he 
was  created  an  angel  of  light,  but  after  he  became  rebel- 
lious, was  cast  down  with  his  crew  into  hell.  That  this  be- 
lief has  prevailed,  is  because  in  the  Word  mention  is  made 
of  the  devil  and  Satan,  and  also  of  Lucifer,  and  the  Word 
in  those  passages  has  been  understood  according  to  the 
sense  of  the  letter ;  when  yet  by  the  devil  and  Satan  in 
them  is  meant  hell  —  by  the  devil  that  hell  which  is  behind 
and  where  the  worst  dwell,  who  are  called  evil  genii,  and 
by  Satan  that  hell  which  is  in  front,  the  inhabitants  of  which 
are  not  so  malignant  and  are  called  evil  spirits  ;  by  Lucifer 
are  meant  those  who  are  of  Babel  or  Babylon,  being  those 
who  extend  their  dominions  even  into  heaven.  That  there 
is  not  any  one  devil  to  whom  the  hells  are  subject,  is  plain 
^Iso  from  this,  that  all  who  are  in  the  hells,  like  all  who  are 
in  the  heavens,  are  from  the  human  race  (see  n.  31 1-3 17), 
and  that  those  who  are  there  amount  in  number,  from  the 
beginning  of  creation  to  this  time,  to  myriads  of  myriads, 
and  that  every  one  of  them  is  a  devil  according  as  in  the 
world  he  had  been  opposed  to  the  Divine  (see  above  on 
this  subject,  n.  311,  312). 


THE    LORD    CASTS    NO   ONE    DOWN    INTO    HELL,    BUT 
THE  SPIRIT   CASTS   HIMSELF   DOWN. 


545.  An  opinion  has  prevailed  with  some  that  God  turns 
away  His  face  from  man,  rejects  him  from  Himself  and 
casts  him  into  hell,  and  that  He  is  angry  with  him  on  ac- 
count of  evil ;  and  with  some,  further,  that  God  punishes 
man  and  does  evil  to  him.  In  this  opinion  they  confirm 
themselves  from  the  literal  sense  of  the  Word,  where  such 


400 


HEAVEN  AND  HELL 


things  are  said,  not  being  aware  that  the  spiritual  sense  of 
the  Word,  which  explains  the  sense  of  the  letter,  is  alto- 
gether different ;  and  that  hence  the  genuine  doctrine  of 
the  church,  which  is  from  the  spiritual  sense  of  the  Word, 
teaches  otherwise,  namely,  that  God  never  turns  away  His 
face  from  man  and  rejects  him  from  Himself,  that  He  does 
not  cast  any  one  into  hell,  and  that  He  is  not  angry  with 
any  one  «    Every  one  also  whose  mind  is  in  a  state  of  en- 
lightenment when  he  reads  the  Word,  perceives  this  to  be 
the  case,  from  the  mere  fact  that  God  is  good  itself,  love 
itself,  and  mercy  itself;  and  that  good  itself  cannot  do  evil 
to  any  one,  also  that  love  itself  and  mercy  itself  cannot  re- 
ject man  from  itself,  because  this  is  contrary  to  the  very 
essence  of  mercy  and  love,  thus  contrary  to  the  Divine 
Itself     And  so  they  who  think  from  an  enlightened  mind, 
when  they  read  the  Word,  clearly  perceive  that  God  never 
turns  Himself  away  from  man;  and  that  since  He  never 
turns  Himself  away  from  him.  He  deals  with  him  from  good, 
love,  and  mercy ;  that  is,  that  He  wills  good  to  him,  loves 
him,  and  is  merciful  to  him.     Hence  also  they  see  that  the 
literal  sense  of  the  Word,  in  which  such  things  are  said, 
conceals  in  itself  a  spiritual  sense,  according  to  which  those 
expressions  are  to  be  explained  that  in  the  sense  of  the 
letter  are  spoken  in  accommodation  to  the  apprehension 
of  man,  and  according  to  his  first  and  common  ideas. 

546.  They  who  are  in  a  state  of  enlightenment  see 
further  that  good  and  evil  are  two  opposites,  and  that  they 
are  opposed  in  the  same  way  as  heaven  and  hell  are,  and 
that  all  good  is  from  heaven  and  all  evil  from  hell ;  and  be- 

«  Anger  and  wrath  in  the  Word  are  attributed  to  the  Lord,  but  be- 
long to  man,  and  it  is  so  expressed  because  it  so  appears  to  man  when 
he  is  punished  and  damned,  n.  5798,  6997,  8284,  8483,  8875,  9306, 
1043 1.  Evil  also  is  attributed  to  the  Lord,  when  yet  from  the  Lord  is 
nothing  but  good,  n.  2447,  6071,  6991,  6997,  7533,  7632,  7679,  7926, 
8227,  8228,  8632,  9306.  Why  it  is  so  expressed  in  the  Word,  n.  6071, 
6991,  6997,  7632,  7643,  7679,  7710,  7926,  8282,  9010,  9128.  The 
Lord  is  pure  mercy  and  clemency,  n.  6997,  8875. 


THE  LORD  CASTS  NONE  INTO  HELL 


401 


cause  the  Divine  of  the  Lord  makes  heaven  (n.  7-12), 
from  the  Lord  nothing  but  good  flows  in  with  man  and  from 
hell  nothing  but  evil;  and  thus  the  Lord  is  continually 
withdrawing  man  from  evil  and  leading  him  to  good,  while 
hell  is  continually  leading  man  into  evil.  Unless  man  were 
between  both  he  would  not  have  any  thought  rur  any  will, 
still  less  any  freedom  and  any  choice ;  for  man  is  in  pos- 
session of  all  these  by  virtue  of  the  equilibrium  between 
good  and  evil.  For  this  reason,  if  the  Lord  were  to  turn 
Himself  away  and  man  were  left  to  evil  alone,  he  would  no 
longer  be  man.  From  these  things  it  is  plain  that  the  Lord 
flows  in  with  good  to  every  man,  the  evil  and  the  good 
alike,  but  with  the  difference  that  He  is  continually  with- 
drawing an  evil  man  from  evil,  and  is  continually  leading  a 
good  man  to  good  ;  and  the  cause  of  such  difference  is 
with  man,  because  he  is  the  recipient. 

547.  From  this  it  may  be  evident  that  man  does  evil 
from  hell  and  does  good  from  the  Lord  ;  but  since  man  be- 
lieves that  whatever  he  does  he  does  from  himself,  for  this 
reason  the  evil  which  he  does  adheres  to  him  as  his  own ; 
hence  it  is  that  man  is  the  cause  of  his  own  evil,  and  in  no 
wise  the  Lord.  Evil  with  man  is  hell  with  him,  for  whether 
we  speak  of  evil  or  of  hell  it  is  the  same  thing.  Now  since 
man  is  the  cause  of  his  own  evil,  he  also  brings  himself  into 
hell,  and  not  the  Lord ;  for  the  Lord  is  so  far  from  bring- 
ing man  into  hell  that  He  delivers  man  from  hell,  as  far  as 
man  does  not  will  and  love  to  be  in  his  own  evil.  All  of 
man's  will  and  love  remains  with  him  after  death  (n.  470- 
484).  He  who  wills  and  loves  evil  in  the  world,  wills  and 
loves  the  same  evil  in  the  other  life,  and  then  he  no  longer 
suffers  himself  to  be  withdrawn  from  it.  Hence  it  is  that 
the  man  who  is  in  evil  is  bound  to  hell,  and  likewise  is 
actually  there  as  to  his  spirit,  and  after  death  desires  nothing 
more  than  to  be  where  his  evil  is ;  consequently  it  is  man 
after  death  who  casts  himself  into  hell,  and  not  the  Lord. 

548.  How  this  comes  about  shall  also  be  told.     When 


402 


HEAVEN    AND    HELL 


man  enters  into  the  other  life,  he  is  first  received  by  angels 
who  perform  for  him  all  good  offices  and  also  talk  with 
him  of  the  Lord,  of  heaven,  and  of  angelic  life,  and  in- 
struct him  in  things  that  are  true  and  good.     But  if  the 
man,  now  a  spirit,  be  of  such  sort  that  he  had  indeed 
known  such  things  in  the  world,  but  in  heart  denied  or  de- 
spised them,  he  then  after  some  conversation  desires  and 
seeks  to  depart  from  these  angels.     When  the  angels  per- 
ceive this,  they  let  him  go,  and  after  keeping  company  a 
while  with  others  he  is  at  length  associated  with  those  who 
are  in  Hke  evil  with  himself  (see  above,  n.  445-452)  ;  and 
when  this  comes  to  pass,  he  turns  himself  away  from  the 
Lord  and  turns  his  face  to  the  hell  with  which  he  had  been 
conjoined  in  the  world,  where  are  those  who  are  in  a  simi- 
lar love  of  evil.     From  these  things  it  is  plain  that  the 
Lord  draws  every  spirit  to  Himself,  by  means  of  angels 
and  also  by  influx  from  heaven ;  but  that  spirits  who  are  in 
evil  utterly  resist,  and  as  it  were  tear  themselves  away  from 
the  Lord,  and  are  drawn  by  their  own  evil  as  by  a  rope, 
thus  by  hell ;  and  inasmuch  as  they  are  drawn  and  by  rea- 
son of  the  love  of  evil  are  willing  to  follow,  it  is  manifest 
that  they  from  freedom  cast  themselves  into  hell.     That 
this  is  the  case,  cannot  be  believed  by  men  in  the  world, 
on  account  of  their  idea  of  hell.     Neither  does  it  appear 
so  in  the  other  life,  but  quite  otherwise  —  before  the  eyes 
of  those  who  are  out  of  hell  —  and  only  so  to  those  who 
cast  themselves  into  it,  for  they  enter  of  their  own  accord, 
and  they  who  enter  from  an  ardent  love  of  evil  appear  as 
if  they  were  cast  headlong,  with  the  head  downward  and 
the  feet  upward.     It  is  from  this  appearance  that  they  seem 
as  if  they  were  cast  down  into  hell  by  Divine  power,  with 
regard  to  which  more  may  be  seen  below  (n.  574).     From 
what  has  been  said  it  may  now  be  seen  that  the  Lord  does 
not  cast  any  one  down  into  hell,  but  every  one  casts  him- 
self down,  not  only  while  he  lives  in  the  world,  but  also 
after  death  when  he  comes  among  spirits. 


THE    LORD    CASTS    NONE    INTO    HELL 


403 


549.  The  reason  why  the  Lord  from  His  Divine  Es- 
sence, which  is  Good,  Love,  and  Mercy,  cannot  act  alike 
with  every  man,  is  because  evils  and  their  falsities  oppose 
and  not  only  obscure,  but  also  reject  His  Divine  influx. 
Evils  and  their  falsities  are  as  black  clouds,  which  interi)ose 
themselves  between  the  sun  and  man's  eye  and  take  away 
the  sunshine  and  serenity  of  its  light ;  though  the  sun  still 
remains  in  continual  endeavor  to  dissipate  the  opposing 
clouds,  for  It  IS  operatmg  behind  them,  and  also  meanwhile 
transmits  something  of  shady  light  into  the  eye  of  man  by 
various  roundabout  ways.  The  case  is  the  same  in  the 
spiritual  world :  the  sun  there  is  the  Lord  and  the  Divine 
love  (n.  1 16-140),  and  the  light  is  the  Divine  truth  (n.  126- 
140)  ;  the  black  clouds  there  are  falsities  from  evil ;  the  eye 
is  the  understanding.  As  much  as  any  one  in  that  world 
is  in  falsities  from  evil,  so  much  he  is  encompassed  by  such 
a  cloud,  which  is  black  and  dense  according  to  the  degree 
of  evil.  From  this  comparison  it  may  be  seen  that  the 
presence  of  the  Lord  is  perpetual  with  every  one,  but  that 
it  is  received  variously. 

550.  Evil  spirits  are  severely  punished  in  the  world  of 
spirits,  that  by  punishments  they  may  be  deterred  from 
doing  evil.  This  likewise  appears  as  if  it  were  from  the 
Lord,  when  yet  nothing  of  punishment  there  is  from  the 
Lord,  but  from  evil  itself;  since  evil  is  so  joined  with  its 
own  punishment  that  they  cannot  be  separated.  For  the 
infernal  crew  desire  and  love  nothing  more  than  to  do  evil, 
especially  to  inflict  punishment  and  to  torment,  and  they 
likewise  do  evil  and  inflict  punishment  on  every  one  who  is 
not  protected  by  the  Lord.  When  therefore  evil  is  done 
from  an  evil  heart,  then  because  it  rejects  from  itself  all 
protection  from  the  Lord,  infernal  spirits  rush  upon  him 
who  does  such  evil  and  punish  him.  This  may  in  some 
measure  be  illustrated  from  evils  and  their  punishments  in 
the  world,  where  also  they  are  joined.  For  laws  in  the 
world  prescribe  punishment  for  every  evil ;  and  so  he  who 


404 


HEAVEN    AND    HELL 


rushes  into  evil,  rushes  also  into  the  punishment  of  evil. 
The  only  difference  is  that  evil  may  be  concealed  in  the 
world,  but  not  in  the  other  life.  From  these  things  it  may 
be  manifest  that  the  Lord  does  evil  to  no  one,  and  that  it 
is  as  in  the  world,  where  it  is  not  the  king,  nor  the  judge, 
nor  the  law,  that  are  the  cause  of  punishment  to  the  guilty, 
because  they  are  not  the  cause  of  evil  with  the  evil-doer. 


ALL  IN  THE  HELLS  ARE  IN  EVILS  AND  FALSITIES 
THEREFROM,  ORIGINATING  IN  THE  LOVES  OF  SELF 
AND    OF    THE    WORLD. 

551.   All  who  are  in  the  hells  are  in  evils  and  falsities 
therefrom,  and  there  is  no  one  there  who  is  in  evils  and  at 
the  same  time  in  truths.     Most  bad  men  in  the  world  are 
acquainted  with  spiritual  truths,  which  are  the  truths  of  the 
church  ;  for  they  have  learned  them  from  infancy,  and  then 
from  preaching  and  from  reading  the  Word,  and  afterward 
have  talked  from  them.     Some  also  have  induced  others  to 
believe   that  they  were  Christians  in  heart,  because  they 
knew  how  to  talk  from  truths  with  pretended  affection,  and 
likewise  to  act  uprightly,  as  from  spiritual  faith.     But  such 
of  them  as  have  thought  in  themselves  contrary  to  these 
truths,  and  have  abstained  from  doing  evils  according  to 
their  thoughts  only  on  account  of  civil  laws,  and  with  a 
view  to  reputation,  honors,  and  gain,  are  all  of  them  evil  in 
heart,  and  are  in  truths  and  goods  only  as  to  the  body,  and 
not  as  to  the  spirit.     When  therefore  their  externals  are 
taken  away  from  them  in  the  other  life,  and  the  internals 
which  were  of  their  spirit  are  revealed,  they  are  altogether 
in  evils  and  falsities,  and  not  in  any  truths  and  goods ;  and 
it  becomes  plain  that  truths  and  goods  only  resided  in  their 
memory,  as  acquired  knowledges,  and  that  they  brought 
them  forth  thence  when  they  talked,  and  made  a  pretence 


iiiMiiin 


ALL    IN    HELL    IN    EVIL    AND    ITS    FALSITY       405 


of  good  as  if  from  spiritual  love  and  faith.  When  such 
persons  are  let  into  their  internals  and  thus  into  their  evils, 
they  cannot  any  longer  speak  truths,  but  only  falsities,  inas- 
much as  they  speak  from  evils  ;  for  to  speak  truths  from 
evils  is  impossible,  since  the  spirit  is  then  nothing  but  his 
own  evil,  and  what  is  false  proceeds  from  what  is  evil. 
Every  evil  spirit  is  reduced  into  this  state  before  he  is  cast 
into  hell  (see  above,  n.  499-512).  This  is  called  being 
vastated  as  to  truths  and  goods  ;'*  and  vastation  is  nothing 
else  than  being  let  into  one's  internals,  thus  into  what  is 
the  spirit's  own,  or  into  the  spirit  itself  (see  likewise  above, 
n.  425). 

552.  When  man  is  in  this  state  after  death,  he  is  then 
no  longer  a  man-spirit,  as  in  his  first  state  (of  which  above, 
n.  491-498),  but  he  is  truly  a  spirit ;  for  one  who  is  truly  a 
spirit  has  a  face  and  body  corresponding  to  his  internals, 
which  are  of  his  mind  ;  thus  he  has  an  external  form  which 
is  the  type  or  effigy  of  his  internals.  Such  is  a  spirit  after 
passing  through  the  first  and  second  states,  spoken  of  above. 
And  therefore,  when  he  is  then  looked  upon,  it  is  immedi- 
ately known  what  he  is,  not  only  from  the  face,  but  also 
from  the  body,  and  likewise  from  the  speech  and  gestures ; 
and  since  he  is  now  in  himself,  he  cannot  be  in  any  other 
place  than  where  his  like  are.  For  in  the  spiritual  world 
there  is  universal  communication  of  the  affections  and  their 
thoughts,  and  so  a  spirit  is  conveyed  to  his  like,  as  of  him- 
self, because  from  his  affection  and  its  enjoyment.  Indeed, 
he  also  turns  in  that  direction,  for  thus  he  breathes  his  own 

tf  The  evil,  before  they  are  cast  down  into  hell,  are  devastated  as  to 
truths  and  goods,  and  when  these  are  taken  away  they  are  carried  of 
themselves  into  hell,  n.  6977,  7039,  7795,  8210,  8232,  9330.  The  Lord 
does  not  devastate  them,  but  they  devastate  themselves,  n.  7643,  7926. 
Every  evil  has  in  it  what  is  false,  wherefore  they  who  are  in  evil  are 
also  in  what  is  false,  though  some  of  them  do  not  know  it,  n.  7577, 
8094.  They  who  are  in  evil  cannot  but  think  what  is  false,  when  they 
think  from  themselves,  n.  7437.  All  who  are  in  hell  speak  falsities 
from  evil,  n.  1695,  7351,  7352,  7357,  7392,  7689. 


4o6 


HEAVEN  AND  HELL 


life  or  draws  his  breath  freely,  but  not  when  he  turns  another 
way.  It  is  to  be  known  that  communication  with  others  in 
the  spiritual  world  is  effected  according  to  the  turning  of 
the  face,  and  that  before  the  face  of  every  one  are  contin- 
ually presented  those  who  are  in  similar  love  with  himself, 
and  this  in  every  turning  of  the  body  (see  above,  n.  151). 
Hence  it  is  that  all  infernal  spirits  turn  themselves  back- 
ward from  the  Lord  to  the  points  of  thick  darkness  and  of 
darkness,  which  are  there  in  place  of  the  sun  and  of  the 
moon  of  this  world,  but  that  all  the  angels  of  heaven  turn 
themselves  to  the  Lord  as  the  Sun  of  heaven  and  as  the 
Moon  of  heaven  (see  above,  n.  123,  143,  144,  151).  p'rom 
these  things  it  may  now  be  evident  that  all  who  are  in  the 
hells  are  in  evils  and  falsities  therefrom  ;  and  likewise  that 
they  are  turned  to  their  own  loves. 

553.  All  spirits  in  the  hells,  seen  in  any  light  of  heaven, 
appear  in  the  form  of  their  evil ;  for  every  one  is  an  image 
of  his  evil,  since  with  every  one  the  interiors  and  exteriors 
make  one,  and  the  interiors  present  themselves  to  be  seen 
in  the  exteriors,  which  are  the  face,  the  body,  the  speech, 
and  the  gestures ;  thus  their  quality  is  recognized  as  soon 
as  they  are  seen.  In  general,  they  are  forms  of  contempt 
of  others,  and  of  menaces  against  those  who  do  not  pay 
them  respect ;  they  are  forms  of  hatreds  of  various  kinds, 
also  of  various  kinds  of  revenge.  Fierceness  and  cruelty 
from  their  interiors  show  themselves  through  these  forms ; 
but  when  others  commend,  venerate,  and  worship  them, 
their  faces  are  composed  and  have  an  appearance  of  glad- 
ness from  enjoyment.  It  is  impossible  to  describe  in  a 
few  words  all  those  forms  such  as  they  appear,  for  one  is 
not  like  another;  only  between  those  who  are  in  similar 
evil,  and  so  in  a  similar  infernal  society,  there  is  a  general 
likeness,  from  which,  as  from  a  plane  of  derivation,  the 
faces  of  all  appear  there  to  have  a  certain  resemblance. 
In  general,  their  faces  are  dreadful,  and  void  of  life  as  those 
of  corpses ;  the  faces  of  some  are  black,  of  some  fiery  like 


ALL    IN    HELL    IN    EVIL    AND    ITS    FALSITY       407 

little  torches,  of  some  disfigured  with  pimples,  warts,  and 
ulcers  ;  with  some  no  face  appears,  but  in  its  stead  some- 
thing hairy  or  bony ;  and  with  some  teeth  only  are  seen. 
Their  bodies  also  are  monstrous,  and  their  speech  is  as  the 
speech  of  anger,  or  of  hatred,  or  of  revenge ;  for  every 
one  speaks  from  his  falsity,  and  his  tone  is  from  his  evil ; 
in  a  word,  they  are  all  images  of  their  own  hell.  It  has 
not  been  given  me  to  see  what  is  the  form  of  hell  itself  in 
general ;  it  has  only  been  told  me  that  as  the  whole  heaven 
in  one  mass  represents  one  man  (n.  59-67),  so  the  whole 
hell  in  one  mass  represents  one  devil,  and  may  likewise  be 
presented  in  the  image  of  one  devil  (see  above,  n.  544). 
But  in  what  form  the  hells  are  in  particular,  or  the  infernal 
societies,  it  has  often  been  given  me  to  see ;  for  at  their 
entrances,  which  are  called  the  gates  of  hell,  for  the  most 
part  appears  a  monster  which  represents  in  a  general  way 
the  form  of  those  who  are  within.  The  fierce  passions  of 
those  who  dwell  there  are  then  at  the  same  time  repre- 
sented by  dreadful  and  atrocious  things  which  I  forbear  to 
describe.  It  is  to  be  known,  however,  that  such  is  the  ap- 
pearance of  the  infernal  spirits  in  the  light  of  heaven,  but 
among  themselves  they  appear  as  men  ;  this  is  of  the 
Lord's  mercy,  lest  they  should  seem  as  foul  one  to  another 
as  they  appear  before  angels.  But  that  appearance  is  a  fal- 
lacy, for  as  soon  as  any  ray  of  light  from  heaven  is  let  in, 
their  human  forms  are  turned  into  monstrous  forms,  such 
as  they  are  in  themselves,  as  described  above ;  for  in  the 
light  of  heaven  every  thing  appears  as  it  is  in  itself.  This 
also  is  why  they  shun  the  light  of  heaven  and  cast  them- 
selves down  into  their  own  light,  which  is  like  that  from 
lighted  coals,  and  in  some  cases  as  from  burning  sulphur ; 
but  this  light  also  is  turned  into  mere  thick  darkness,  when 
any  light  from  heaven  flows  in  upon  it.  Hence  it  is  that 
the  hells  are  said  to  be  in  thick  darkness  and  in  darkness, 
and  that  thick  darkness  and  darkness  signify  falsities  de- 
rived from  evil,  such  as  are  in  hell. 


] 


4o8 


HEAVEN    AND   HELL 


554.  From  an  inspection  of  those  monstrous  forms  of 
spirits  in  the  hells,  which,  as  I  have  said,  are  all  forms  of 
contempt  of  others  and  of  menaces  against  those  who  do 
not  pay  them  honor  and  respect,  also  forms  of  hatred  and 
revenge  against  those  who  do  not  favor  them,  it  appeared 
evident  that  they  were  all  in  general  forms  of  the  love  of 
self  and  the  love  of  the  world ;  and  that  the  evils  of  which 
they  are  specific  forms,  derive  their  origin  from  those  two 
loves.  I  have  been  told  also  from  heaven,  and  it  has  been 
testified  to  me  by  much  experience,  that  those  two  loves, 
the  love  of  self  and  the  love  of  the  world,  rule  in  the  hells, 
and  likewise  make  the  hells ;  but  that  love  to  the  Lord  and 
love  toward  the  neighbor  rule  in  the  heavens,  and  likewise 
make  the  heavens ;  also  that  the  two  loves  which  are  the 
loves  of  hell,  and  the  two  loves  which  are  the  loves  of 
heaven,  are  diametrically  opposed  to  each  other. 

555.  At  first  I  wondered  whence  it  is  that  self-love  and 
the  love  of  the  world  are  so  diabolical,  and  that  they  who 
are  in  these  loves  are  such  monsters  in  aspect ;  since  in  the 
world  little  thought  is  given  to  self-love,  but  only  to  that 
elation  of  mind  in  externals  which  is  called  pride,  and 
which,  because  it  is  manifest  to  the  sight,  is  alone  believed 
to  be  self-love.  Moreover  self-love,  when  it  does  not  so 
display  itself,  is  believed  in  the  world  to  be  the  fire  of  life, 
from  which  man  is  excited  to  seek  employment  and  to  per- 
form uses,  and  in  which  unless  he  could  see  honor  and 
glory,  his  mind  would  grow  torpid.  Men  say,  who  has  ever 
done  any  worthy,  useful,  and  distinguished  action,  but  for 
the  sake  of  being  celebrated  and  honored  by  others,  or  in 
the  minds  of  others?  And  whence,  it  is  asked,  is  this,  but 
from  the  fire  of  love  for  glory  and  honor,  consequently  for 
self?  Hence  it  is  not  known  in  the  world  that  self-love 
viewed  in  itself  is  the  love  which  rules  in  hell,  and  makes 
hell  with  man.  This  being  the  case,  I  would  first  describe 
what  self-love  is,  and  afterward  show  that  all  evils  and  their 
falsities  spring  from  that  love  as  their  fountain. 


ALL    IN    HELL    IN    EVIL    AND    ITS   FALSITY        4O9 

556.  Self-love  is  to  will  well  to  self  alone,  and  not  to 
others  except  for  the  sake  of  self,  not  even  to  the  church, 
one's  country,  or  any  human  society ;  also  in  conferring 
benefits  upon  them  solely  for  the  sake  of  one's  own  repu- 
tation, honor,  and  glory,  since  unless  these  are  seen  in  the 
uses  performed  to  others,  the  man  says  in  his  heart,  what  is 
the  use  ?  why  should  I  do  this  ?  and  of  what  advantage  is 
it  to  me?  and  thus  he  omits  it.  From  this  it  is  plain  that 
he  who  is  in  self-love  does  not  love  the  church,  nor  his 
country,  nor  society,  nor  any  use,  but  himself  alone.  His 
enjoyment  is  solely  the  enjoyment  of  self-love ;  and  where- 
as the  enjoyment  which  comes  forth  from  the  love  makes 
the  life  of  man,  therefore  his  life  is  a  life  of  self,  and  a  life 
of  self  is  a  life  from  what  is  man's  own,  and  what  is  man's 
own  viewed  in  itself  is  nothing  but  evil.  He  who  loves  him- 
self, loves  also  those  who  belong  to  him,  who  in  particular 
are  his  children  and  grand-children,  and  in  general  all  who 
make  one  with  him,  whom  he  calls  his.  To  love  these  is 
also  to  love  himself,  for  he  regards  them  as  in  himself,  and 
himself  in  them ;  among  those  whom  he  calls  his,  are  like- 
wise all  who  commend,  honor,  and  pay  their  court  to  him. 

557.  From  a  comparison  of  self-love  with  heavenly  love, 
its  quality  may  be  evident.  Heavenly  love  consists  in  lov- 
ing uses  for  the  sake  of  uses,  or  goods  for  the  sake  of 
goods,  which  a  man  performs  to  the  church,  his  country, 
human  society,  and  a  fellow-citizen  ;  for  this  is  to  love  God 
and  to  love  the  neighbor,  because  all  uses  and  all  goods  are 
from  God,  and  are  also  the  neighbor  who  is  to  be  loved. 
But  he  who  loves  them  for  the  sake  of  himself,  loves  them 
only  as  serving  attendants,  because  they  serve  himself. 
Hence  it  follows  that  he  who  is  in  self-love,  wills  that  the 
church,  his  country,  human  societies,  and  his  fellow-citizens 
should  serve  him,  and  not  he  them,  for  he  places  himself 
above  them,  and  them  below  himself.  Hence  it  is  that  so 
far  as  any  one  is  in  self-love,  so  far  he  removes  himself  from 
heaven,  because  from  heavenly  love. 


4IO 


HEAVEN    AND    HELL 


558.  Moreover  as  far  as  any  one  is  in  heavenly  love, 
which  consists  in  loving  uses  and  goods  and  in  being  af- 
fected with  delight  of  heart  in  the  performance  of  them  for 
the  sake  of  the  church,  his  country,  human  society,  and  a 
fellow-citizen,  so  far  he  is  led  of  the  Lord,  because  that 
love  is  the  love  in  which  He  is  and  which  is  from  Him. 
But  as  far  as  any  one  is  in  self-love,  which  love  consists  in 
performing  uses  and  goods  for  the  sake  of  himself,  so  far 
he  is  led  of  himself;  and  as  far  as  any  one  is  led  of  him- 
self, so  far  he  is  not  led  of  the  Lord.  Hence  likewise  it 
follows  that  so  far  as  any  one  loves  himself,  he  removes 
himself  from  the  Divine,  thus  also  from  heaven.  To  be 
led  of  himself  is  to  be  led  by  his  own  nature,  and  man's 
own  nature  is  nothing  but  evil ;  for  it  is  his  hereditary  evil, 
which  consists  in  loving  himself  more  than  God,  and  the 
world  more  than  heaven.'^  Man  is  let  into  his  own  nature, 
thus  into  his  hereditary  evils,  as  often  as  he  regards  him- 
self in  the  good  which  he  does ;  for  he  looks  from  good 
to  himself,  and  not  from  himself  to  good,  and  so  in  good 
he  presents  an  image  of  himself,  and  not  any  image  of  the 
Divine.  That  this  is  the  case,  has  been  also  proved  to  me 
by  experience.  There  are  evil  spirits,  whose  habitations 
are  in  the  middle  quarter  between  the  north  and  the  west, 
beneath  the  heavens,  who  are  skilled  in  the  art  of  letting 

*  Man's  own  nature  which  he  derives  hereditarily  from  his  parents, 
is  nothing  but  dense  evil,  n.  210,  215,  731,  876,  987,  1047,  2307,  2308, 
3518,  3701,  3812,  8480,  8550,  10283,  10284,  10286,  10731.  The  pro- 
prium  of  man  consists  in  loving  himself  more  than  God,  and  the  world 
more  than  heaven,  and  in  making  nothing  of  his  neighbor  in  compari- 
son with  himself,  except  only  for  the  sake  of  himself,  thus  it  consists  in 
the  love  of  self  and  of  the  world,  n.  694,  731,  4317,  5660.  All  evils 
flow  from  the  love  of  self  and  the  love  of  the  world  when  these  pre- 
dominate, n.  1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376,  7479, 
7488,  8318,  9335,  9348,  10038,  10742.  Which  are  contempt  of  others, 
enmity,  hatred,  revenge,  cruelty,  deceit,  n.  6667,  7370,  7374,  9348, 
10038,  10742.  And  in  these  evils  every  false  principle  originates,  n. 
1047,  10283,  10284,  10286. 


ALL   IN   HELL   IN   E¥II,   AND   ITS   FALSITY       4I  I 

well-disposed  spirits  into  their  proprium,  and  thus  into  evils 
of  various  kinds.  They  effect  this  by  letting  them  into 
thoughts  about  themselves,  either  openly  by  praises  and 
honors,  or  secretly  by  directing  their  affections  to  them- 
selves ;  and  as  far  as  they  effect  this,  so  far  they  avert  the 
faces  of  the  well-disposed  spirits  from  heaven,  and  so  far 
likewise  they  obscure  their  understanding  and  call  forth 
evils  from  their  proprium. 

That  self-love  is  opposed  to  neighborly  love,  may  be  seen 
from  the  origin  and  essence  of  both.  The  love  of  the 
neighbor  with  him  who  is  in  self-love  begins  from  self — 
for  it  is  said  that  everyone  is  neighbor  to  himself— and 
proceeds  from  him  as  its  centre  to  all  who  make  one  with 
him,  with  diminution  according  to  the  degrees  of  conjunc- 
tion with  him  by  love.  All  outside  of  this  circle  are  made 
no  account  of,  and  those  who  are  opposed  to  its  members 
and  their  evils  are  accounted  as  enemies,  whatsoever  be 
their  character,  however  wise,  upright,  sincere,  or  just. 
But  spiritual  love  to  a  man's  neighbor  begins  from  the 
Lord,  and  from  Him  as  its  centre  proceeds  to  all  who  are 
conjoined  to  Him  by  love  and  faith,  and  according  to  the 
quality  of  their  love  and  faith.-"    From  this  it  is  plain  that 

<r  They  who  tlo  not  know  what  it  is  to  love  the  neighbor,  suppose 
that  every  man  is  a  neighbor,  and  that  good  is  to  be  done  to  every  one 
who  is  in  need  of  assistance,  n.  6704.  And  they  likewise  believe  that 
every  one  is  neighbor  to  himself,  and  thus  that  neighborly  love  begins 
from  self,  n.  6933.  They  who  love  themselves  above  all  things,  thus 
with  whom  self-love  prevails,  reckon  also  the  commencement  of  neigh- 
borly love  from  themselves,  n.  6710.  But  in  what  manner  every  one  is 
neighbor  to  himself  is  explained,  n.  6933-38.  But  they  who  are  Chris- 
tians and  love  God  above  all  things,  reckon  the  commencement  of 
neighborly  love  from  the  Lord,  because  He  is  to  be  loved  above  all 
things,  n.  6706,  671 1,  6819,  6824.  The  distinctions  of  neighbor  are  as 
many  as  the  distinctions  of  good  from  the  Lord,  and  good  ought  to  be 
done  with  discrimination  toward  every  one  according  to  the  quality  of 
his  state,  and  this  is  of  Christian  prudence,  n.  6707,  6709,  671 1,  6818. 
Those  distinctions  are  innumerable,  and  on  this  account  the  ancients, 
who  were  acquainted  with  the  true  meaning  of  neighbor,  reduced  the 


412 


HEAVEN   AND    HELL 


the  love  of  the  neighbor  which  begins  from  man  is  opposed 
to  the  neighborly  love  which  begins  from  the  Lord,  and  that 
the  former  proceeds  from  evil,  because  from  man's  pro- 
prium,  whereas  the  latter  proceeds  from  good,  because  from 
the  Lord,  Who  is  Good  itself.  It  is  manifest  also  that  the 
love  of  the  neighbor  which  proceeds  from  man  and  his 
proprium  is  corporeal,  but  the  love  for  the  neighbor  which 
proceeds  from  the  Lord  is  heavenly.  In  a  word,  love  for 
self  makes  the  head  with  the  man  in  whom  it  is,  and  heav- 
enly love  makes  with  him  the  feet.  On  this  he  stands,  and 
if  it  does  not  serve  him,  he  tramples  it  under  foot.  This 
is  the  reason  that  those  who  are  cast  down  into  hell,  appear 
to  be  cast  with  the  head  downward  toward  hell,  and  with 
the  feet  upward  toward  heaven  (see  above,  n.  548). 

559.  Self-love  also  is  of  such  a  nature  that,  as  far  as  the 
reins  are  given  it,  that  is,  so  far  as  external  bonds  are  re- 
moved —  which  are  fears  of  the  law  and  its  penalties  and  of 
the  loss  of  reputation,  of  honor,  of  gain,  of  employment, 
and  of  life  —  so  far  it  rushes  on,  until  at  length  it  desires  to 
rule  not  only  over  the  whole  world,  but  also  over  the  whole 
heaven,  and  over  the  Divine  Himself,  knowing  no  limit  or 
end.  This  propensity  lurks  hidden  in  every  one  who  is  in 
self-love,  though  not  manifest  before  the  world,  where  it  is 
held  in  check  by  such  bonds  as  have  been  mentioned. 
That  it  is  so,  every  one  may  see  in  potentates  and  kings, 
who  are  not  subject  to  such  restraints  and  bonds ;  who 
rush  on  and  subjugate  provinces  and  kingdoms,  so  far  as 
success  falls  to  them,  and  aspire  after  power  and  glory  with- 
out end ;  and  still  more  manifestly  from  the  Babylon  of 
this  day,  which  has  extended  its  dominion  into  heaven,  and 

practice  of  charity  into  classes,  which  they  denoted  by  suitable  names, 
and  hence  they  knew  in  what  respect  every  one  was  a  neighbor,  and  in 
what  manner  good  was  to  be  done  to  every  one  prudently,  n.  2417, 
6628,  6705,  7259-62.  The  doctrine  in  the  ancient  churches  was  the 
doctrine  of  charity  toward  the  neighbor,  and  hence  they  had  wisdom, 
n.  2417,  2385,  3419,  3420,  4844,  6628. 


UMi8ai^<aiit,i.^;^aail 


Jifa3aaa>w.alMMli.  .jJ.j»JM^--j..-i.j-.f^.-..BuJii..jMe.^,....^--,^.^ 


ALL   IN    HELL    IN    EVIL   AND    ITS    FALSITY       413 

has  transferred  all  the  Divine  power  of  the  Lord  to  itself, 
and  lusts  continually  for  more.  That  such  men  are  wholly 
opposed  to  the  Divine  and  to  heaven,  and  are  in  favor  of 
hell,  when  they  come  after  death  into  the  other  life,  may  be 
seen  in  the  little  treatise  on  The  Last  Judgment  and  the 
Destruction  of  Babylon. 

560.  Imagine  for  yourself  a  society  of  such  persons,  all 
of  whom  love  themselves  alone  and  love  others  no  farther 
than  as  they  make  one  with  themselves  ;  and  you  will  see 
that  their  love  is  only  like  that  of  robbers  among  them- 
selves, who,  so  far  as  they  act  conjointly,  kiss  and  call  one 
another  friends,  but  so  far  as  they  do  not  act  conjoindy,  and 
so  far  as  they  reject  their  rules  of  government,  rise  up 
against  and  murder  one  another.  If  their  interiors  or 
minds  be  explored,  it  will  appear  that  they  are  full  of  hos- 
tile hatred  one  against  another,  and  that  in  heart  they  laugh 
at  all  justice  and  sincerity,  and  likewise  at  the  Divine, 
which  they  reject  as  of  no  account.  This  may  be  still 
further  manifest  from  the  societies  of  such  in  the  hells, 
treated  of  below. 

561.  The  interiors,  which  are  of  the  thoughts  and  affec- 
tions, of  those  who  love  themselves  above  all  things,  are 
turned  to  themselves  and  to  the  world,  and  thus  are  turned 
away  from  the  Lord  and  from  heaven.  Hence  it  is  that 
they  are  possessed  with  evils  of  every  kind,  and  the  Divine 
cannot  flow  in,  because  the  instant  it  flows  in,  it  is  im- 
mersed in  thoughts  of  self  and  is  defiled,  and  is  likewise 
infused  into  the  evils  which  are  from  their  proprium.  Hence 
it  is  that  all  such  in  the  other  life  look  backward  from  the 
Lord,  to  the  point  of  thick  darkness  which  is  there  in  the 
place  of  the  sun  of  the  world,  and  which  is  diametrically 
opposite  to  the  sun  of  heaven,  which  is  the  Lord  (see 
above,  n.  123).  Thick  darkness  also  signifies  evil,  and  the 
sun  of  the  world  the  love  of  self.'^ 

d   The  sun  of  the  world  signifies  the  love  of  self,  n.  2441.     In  which 
sense  by  adoring  the  sun  is  signified  to  adore  those  things  which  are 


414 


HEAVEN    AND    HELL 


ALL    IN    HELL    IN    EVIL    AND    ITS    FALSITY 


562.  The  evils  belonging  to  those  who  are  in  the  love 
of  self,  are  in  general  contempt  of  others,  envy,  enmity 
against  all  who  do  not  favor  them,  hostility  therefrom, 
hatred  of  various  kinds,  revenge,  cunning,  deceit,  unmer- 
cifulness,  and  cruelty  ;  and  as  for  religious  thmgs,  there  is 
not  only  contempt  of  the  Divine  and  of  Divine  things, 
which  are  the  truths  and  goods  of  the  church,  but  also 
anger  against  them.  This  anger  is  turned  into  hatred  when 
the  man  becomes  a  spirit,  and  then  he  not  only  cannot  en- 
dure to  hear  those  things  mentioned,  but  even  burns  with 
hatred  against  all  who  acknowledge  and  worship  the  Divine. 
I  once  spoke  with  a  certain  spirit  who  in  the  world  had 
been  a  man  in  authority,  and  had  loved  himself  in  a  supe- 
rior degree ;  and  when  he  only  heard  mention  made  of  the 
Divine,  and  especially  when  he  heard  the  Lord  mentioned, 
he  was  impelled  by  such  hatred  resulting  from  anger,  that 
he  burned  with  a  desire  to  kill  him.  The  same  person, 
also,  when  the  reins  were  given  to  his  love,  desired  to  be 
the  devil  himself,  that  from  self-love  he  might  continually 
infest  heaven ;  this  also  is  the  desire  of  some  of  the  papist 
religion,  when  they  perceive  in  the  other  life  that  the  Lord 
has  all  power,  and  themselves  none. 

563.  There  appeared  to  me  some  spirits  in  the  western 
quarter  toward  the  south,  who  said  that  they  had  been  in 
stations  of  great  dignity  in  the  world,  and  that  they  de- 
served to  be  preferred  above  others  and  to  rule  over  them. 
They  were  explored  by  angels  as  to  what  they  were  in- 
wardly, and  it  was  discovered  that  in  their  offices  in  the 
world  they  had  not  looked  to  uses  but  to  themselves,  and 
thus  that  they  had  set  themselves  before  uses.  But  whereas 
they  were  eager  and  intensely  solicitous  to  be  set  over 
others,  it  was  allowed  them  to  be  among  those  who  were 
consulting  on  concerns  of  great  importance.  Then  it  was 
perceived  that  they  could  not  attend  at  all  to  the  business 

contrary  to  heavenly  love,  and  to  the  Lord,  n.  2441,  10584.    The  sun 
growing  hot  denotes  the  increasing  lust  of  evil,  n.  8487. 


415 


under  discussion,  nor  see  things  as  they  were  in  themselves, 
nor  speak  from  the  use  of  the  thing,  but  from  their  own 
interest,  and  likewise  that  they  wished  to  act  their  pleasure 
on  grounds  of  favor.  They  were  therefore  discharged  from 
that  function  and  left  to  seek  employments  for  themselves 
elsewhere.  Then  they  proceeded  further  into  the  western 
quarter,  where  they  were  received  here  and  there ;  but  in 
all  places  they  were  told  that  they  thought  only  of  them- 
selves, and  not  of  anything  except  from  self,  thus  that  they 
were  stupid,  and  only  like  sensual  corporeal  spirits;  on 
which  account  wheresoever  they  came,  they  were  sent  off. 
Some  time  afterward  they  were  seen  reduced  to  a  destitute 
state  and  asking  for  alms.  Thus  it  was  made  manifest  that 
they  who  are  in  self-love,  however  from  the  fire  of  that 
love  they  may  seem  to  speak  in  the  world  like  wise  men, 
still  speak  only  from  the  memory,  and  not  from  any  ra- 
tional light.  For  this  reason  in  the  other  Hfe,  when  it  is 
no  longer  permitted  for  things  of  the  natural  memory  to 
be  reproduced,  they  are  more  stupid  than  others,  and  this 
by  reason  that  they  are  separated  from  the  Divine. 

564.  There  are  two  kinds  of  dominion,  one  of  love  to- 
ward the  neighbor,  and  the  other  of  self-love.  These  two 
dominions  in  their  essence  are  wholly  opposed  to  each 
other.  He  who  rules  from  neighborly  love,  wills  good  to 
all  and  loves  nothing  more  than  uses,  thus  to  serve  others  — 
which  is  to  will  good  to  them  and  to  perform  uses,  whether 
to  the  church,  to  his  country,  to  society,  or  to  a  fellow-cit- 
izen— this  is  his  love  and  the  delight  of  his  heart.  As  far 
also  as  he  is  exalted  to  dignities  above  others,  so  far  he  re- 
joices, yet  not  for  the  sake  of  the  dignities,  but  for  the 
sake  of  uses,  which  he  is  then  able  to  perform  in  greater 
abundance  and  in  greater  degree ;  such  dominion  there  is 
in  the  heavens.  But  he  who  rules  from  the  love  of  self, 
wills  good  to  no  one  but  to  himself  alone  ;  the  uses  which 
he  performs  are  for  the  sake  of  his  own  honor  and  glory, 
which  to  him  are  the  only  uses.     When  he  serves  others,  it 


I 


4i6 


HEAVEN  AND  HELL 


is  that  he  may  himself  be  served,  honored,  and  set  up  in 
power ;  he  courts  dignities,  not  for  the  sake  of  good  offices 
to  be  performed  to  his  country  and  the  church,  but  that  he 
may  be  in  eminence  and  glory,  and  thus  in  his  heart's  de- 
light. The  love  of  dominion  remains  also  with  every  one 
after  the  life  in  the  world.  Those  who  have  ruled  from 
neighborly  love,  are  again  intrusted  with  authority  in  the 
heavens ;  yet  it  is  not  they  who  rule,  but  the  uses  which 
they  love  ;  and  when  uses  rule,  the  Lord  rules.  But  those 
who  in  the  world  have  ruled  from  self-love,  after  the  life  in 
the  world  are  in  hell  and  are  there  vile  slaves.  I  have  seen 
potentates  who  in  the  world  exercised  dominion  from  the 
love  of  self,  rejected  among  the  most  vile,  and  some  among 
those  who  are  in  excrementitious  places. 

565.  As  regards  the  love  of  the  world,  this  love  is  not 
opposed  to  heavenly  love  in  so  great  a  degree  as  self-love, 
since  it  does  not  conceal  in  it  so  great  evils.  The  love  of 
the  world  consists  in  man's  desiring  to  secure  to  himself 
the  wealth  of  others  by  every  kind  of  art,  and  placing  his 
heart  in  riches,  and  suffering  the  world  to  draw  him  back 
and  withdraw  him  from  spiritual  love,  which  is  love  toward 
the  neighbor,  thus  from  heaven  and  from  the  Divine.  But 
this  love  is  manifold ;  there  is  a  love  of  wealth  for  the  sake 
of  being  exalted  to  honors,  which  alone  are  loved ;  there 
is  a  love  of  honors  and  dignities  with  a  view  to  the  increase 
of  wealth  ;  there  is  a  love  of  wealth  for  the  sake  of  various 
uses  which  give  delight  in  the  world ;  there  is  a  love  of 
wealth  merely  for  the  sake  of  wealth,  as  with  misers,  and 
so  on.  The  end  for  the  sake  of  which  wealth  is  sought,  is 
called  its  use,  and  it  is  the  end  or  use  from  which  the  love 
has  its  quality ;  for  the  love  is  of  such  a  quality  as  is  the 
end  regarded,  and  all  other  things  only  serve  it  as  means. 


HELL  FIRE  AND  GNASHING  OF  TEETH 


417 


WHAT   HELL    FIRE    IS,    AND    GNASHING   OF   TEETH. 

566.  What  eternal  fire  is  and  gnashing  of  teeth,  which 
are  mentioned  in  the  Word  as  the  portion  of  those  who  are 
in  hell,  has  as  yet  been  known  to  scarcely  any  one,  by  rea- 
son that  mankind  have  thought  materially  of  what  is  said 
in  the  Word,  not  being  acquainted  with  its  spiritual  sense. 
So  by  fire  some  have  understood  material  fire,  some  tor- 
ment in  general,  some  remorse  of  conscience,  and  some 
have  supposed  that  it  is  foretold  merely  to  strike  terror  in 
the  wicked  ;  and  by  gnashing  of  teeth,  some  have  under- 
stood actual  gnashing,  some  only  a  horror,  such  as  exists 
when  such  collision  of  the  teeth  is  heard.  But  he  who  is 
acquainted  with  the  spiritual  meaning  of  the  Word  may 
know  what  eternal  fire  is,  and  what  the  gnashing  of  teeth  ; 
for  in  every  expression,  and  in  every  sense  of  expressions 
in  the  Word,  there  is  contained  a  spiritual  meaning,  since 
the  Word  in  its  bosom  is  spiritual,  and  what  is  spiritual 
cannot  be  expressed  otherwise  than  naturally  with  man, 
because  man  is  in  the  natural  world,  and  thinks  from  the 
things  of  that  world.  What  therefore  is  meant  by  the  eter- 
nal fire  and  the  gnashing  of  teeth  into  which  evil  men 
come  as  to  their  spirits  after  death,  or  which  their  spirits, 
then  in  the  spiritual  world,  endure,  will  be  told  in  what  now 
follows. 

567.  There  are  two  origins  of  heat,  one  from  the  Sun 
of  heaven,  which  is  the  Lord,  and  the  other  from  the  sun 
of  the  world.  The  heat  which  is  from  the  Sun  of  heaven, 
or  the  Lord,  is  spiritual  heat,  which  in  its  essence  is  love 
(see  above,  n.  126-140)  ;  but  the  heat  from  the  sun  of  the 
world  is  natural  heat,  which  in  its  essence  is  not  love,  but 
serves  spiritual  heat  or  love  for  a  receptacle.  That  love  in 
its  essence  is  heat,  may  be  manifest  from  the  heating  of  the 
mind,  and  thence  of  the  body,  from  love  and  according  to 
its  degree  and  quality  —  which  man  experiences  equally  in 


4i8 


HEAVEN    AND    HELL 


winter  as  in  summer  —  as  also  from  the  heating  of  the 
blood.  That  natural  heat,  which  exists  from  the  sun  of  the 
world,  serves  spiritual  heat  for  a  receptacle,  is  evident  from 
the  heat  of  the  body,  which  is  excited  by  the  heat  of  its 
spirit,  and  is  its  substitute  in  the  body ;  especially  from 
spring  and  summer  heat  with  animals  of  every  kind,  which 
then  return  every  year  to  their  loves.  Not  that  this  natural 
heat  produces  this  effect,  but  it  disposes  their  bodies  to 
receive  the  heat  which  also  flows  in  with  them  from  the 
spiritual  world  ;  for  the  spiritual  world  flows  into  the  natu- 
ral, as  cause  into  effect.  He  who  believes  that  natural  heat 
produces  their  loves,  is  much  deceived,  for  there  is  an  in- 
flux of  the  spiritual  world  into  the  natural  world,  and  not 
of  the  natural  world  into  the  spiritual ;  and  all  love,  inas- 
much as  it  is  of  Hfe  itself,  is  spiritual.  Again,  he  who  be- 
lieves that  any  thing  exists  in  the  natural  world  without  the 
influx  of  the  spiritual  world,  is  likewise  deceived,  for  what 
is  natural  exists  and  subsists  only  from  what  is  spiritual. 
The  subjects  also  of  the  vegetable  kingdom  derive  their 
germinations  from  influx  out  of  that  world ;  the  natural 
heat  which  prevails  in  the  season  of  spring  and  summer, 
only  disposes  the  seeds  into  their  natural  forms,  by  expand- 
ing and  opening  them,  so  that  influx  from  the  spiritual 
world  may  there  act  as  a  cause.  These  things  are  adduced 
in  order  that  it  may  be  known  that  there  are  two  kinds  of 
heat,  namely,  spiritual  heat  and  natural  heat,  and  that  spir- 
itual heat  is  from  the  Sun  of  heaven,  and  natural  heat  from 
the  sun  of  the  world,  and  that  influx  and  consequent  co- 
operation present  the  effects  which  appear  before  the  eyes 
in  the  world.'* 

568.    Spiritual  heat  with  man  is  the  heat  of  his  life,  be- 

a  There  is  an  influx  of  the  spiritual  world  into  the  natural  world, 
n.  6053-58,  6 1 89-62 14,  6307-26,  6466-95,  6598-6626.  There  is  in- 
flux also  into  the  lives  of  animals,  n.  5850.  And  likewise  into  the  sub- 
jects of  the  vegetable  kingdom,  n.  3648.  This  influx  is  a  continual  en- 
deavor to  act  according  to  Divine  order,  n.  621 1  at  the  end. 


HELL    FIRE    AND    GNASHING    OF   TEETH 


419 


cause,  as  was  said  above,  in  its  essence  it  is  love.  This 
heat  is  what  is  meant  in  the  Word  by  fire  —  love  to  the 
Lord  and  neighborly  love  by  heavenly  fire,  and  self-love 
and  the  love  of  the  world  by  infernal  fire. 

569.  Infernal  fire  or  love  exists  from  the  same  origin  as 
heavenly  fire  or  love,  namely,  from  the  Sun  of  heaven,  or 
the  Lord  ;  but  it  is  made  infernal  by  those  who  receive  it. 
For  all  influx  from  the  spiritual  world  varies  according  to 
reception,  or  according  to  the  forms  into  which  it  flows, 
just  as  does  the  heat  and  light  from  the  sun  of  the  world. 
The  heat  from  this  sun  flowing  into  shrubberies  and  beds 
of  flowers,  produces  vegetation  and  draws  forth  grateful 
and  sweet  odors ;  but  the  same  heat  flowing  into  excre- 
mentitious  and  decaying  substances,  produces  putrefaction, 
and  draws  forth  noisome  and  disgusting  stenches.  In  like 
manner  the  light  from  the  same  sun,  in  one  subject  pro- 
duces beautiful  and  pleasing  colors,  in  another  such  as  are 
ugly  and  unpleasant.  The  case  is  similar  in  regard  to  heat 
and  Hght  from  the  Sun  of  heaven,  which  is  Love.  When 
the  heat  or  love  from  it  flows  into  good,  as  with  good  men 
and  spirits  and  with  angels,  it  makes  their  good  fruitful  ;  but 
when  it  flows  in  with  the  wicked,  it  produces  a  contrary 
effect,  for  their  evils  either  suffocate  it  or  pervert  it.  In 
like  manner  the  light  of  heaven  when  it  flows  into  the 
truths  of  good,  gives  intelligence  and  wisdom  ;  but  when  it 
flows  into  the  falsities  of  evil,  it  is  there  turned  into  insan- 
ities and  phantasies  of  various  kinds  —  in  all  cases  accord- 
ing to  reception. 

5  70.  As  infernal  fire  is  the  love  of  self  and  of  the  world, 
so  it  is  every  lust  of  those  loves,  since  lust  is  love  in  its 
continuity  —  for  what  a  man  loves,  this  he  continually  lusts 
after,  and  it  is  also  enjoyment ;  for  what  a  man  loves  or 
lusts  after,  when  he  obtains  it,  he  perceives  as  enjoyable ; 
nor  does  man  have  enjoyment  of  heart  from  any  other 
source.  Infernal  fire,  therefore,  is  the  lust  and  enjoyment 
which  spring  from  those  two  loves  as  their  origins.     The 


420 


HEAVEN    AND    HELL 


evils  derived  from  those  loves  are  contempt  of  others,  en, 
mity  and  hostility  against  those  who  do  not  favor  them, 
envy,  hatred,  and  revenge,  and  from  these,  savageness  and 
cruelty ;  and  with  regard  to  the  Divine,  they  consist  in  de- 
nial, and  consequently  contempt,  derision,  and  blaspheming 
of  the  holy  things  appertaining  to  the  church  ;  which  evils 
after  death,  when  man  becomes  a  spirit,  are  turned  into 
anger  and  hatred  against  those  holy  things  (see  above,  n. 
502).     And  since  these  evils  breathe  continually  the  de- 
struction and  murder  of  those  whom  they  account  as  ene- 
mies, and  against  whom  they  burn  with  hatred  and  revenge, 
therefore  it  is  the  enjoyment  of  their  Ufe  to  will  to  destroy 
and  kill,  and  so  far  as  they  cannot  effect  this,  to  will  to  do 
mischief,  to  injure,  and  to  exercise  cruelty.     These  are  the 
things  which  are   meant  by  fire  in   the  Word,  where   the 
wicked  and  the  hells  are  treated  of,  some  passages  from 
which  I  will  here  adduce  by  way  of  confirmation.     £7>ery 
one  is  a  hypocrite  and  an  evil-doer,  and  every  mouth  speak- 
eth  folly.  .  .  .  For  wickedness  burneth  as  the  fire ;  it  de- 
voureth  the  briers  and  thorns,  and  kindleth  in  the  thickets 
of  the  forest,  and  they  mount  up  as  the  rising  of  smoke,  and 
the  people  is  become  like  food  for  fire  ;  no  man  spareth  his 
brother  (Isa.  ix.  17-19).     I  will  show  wonders  in  the  heav- 
ens and  in  the  earth,  blood,  and  fire,  and  pillars  of  smoke; 
the  sun  shall  be   turned  into  darkness   (Joel  ii.  30,  31). 
The   land  shall    become   burning  pitch;    it  shall  not  be 
quenched  night  nor  day  ;  the  smoke  thereof  shall  go  up  for 
ever  (Isa.  xxxiv.  9,  10).     Behold  the  day  cometh  burning  as 
a  furnace,  and  all  the  proud,  and  every  one  that  tvorketh 
wickedness  shall  be  stubble,  and  the  day  that  cometh  shall 
set  them  on  fire  (Mai.  iv.  i).     Babylon  is  become  a  habita- 
tion of  demons.  .  .  .  They  cried  out  when  they  saw  the  smoke 
of  her  burning.  .  .  .  Her  smoke  goeth  up  for  ages  of  ages 
(Apoc.  xviii.  2,  18  ;  xix.  3).     He  opened  the  pit  of  the  abyss, 
and  there  went  up  a  smoke  out  of  the  pit,  as  the  smoke  of  a 
great  furnace  ;  and  the  sun  and  the  air  were  darkened  by 


HELL    FIRE    AND    GNASHING    OF    TEETH 


421 


the  smoke  of  the  pit  (Apoc.  ix.  2).  Out  of  the  mouth  of 
the  horses  went  forth  fire,  and  smoke,  and  brimstone ;  by 
these  was  the  third  part  of  men  slain,  by  the  fire,  and  by 
the  smoke ^  and  by  the  brimstone  (Apoc.  ix.  17,  18).  If 
any  man  worship  the  beast  »  ,  ^  he  shall  drink  of  the  wine 
of  the  wrath  of  God,  poured  out  unmixed  in  the  cup  of 
His  anger,  and  shall  be  tormented  with  fire  and  brimstone 
(Apoc.  xiv.  9,  10).  The  fourth  angel  poured  out  his  vial 
into  the  sun,  and  it  was  given  him  to  burn  men  with  heat 
by  the  fire ;  therefore  men  were  scorched  with  a  great  heat 
(Apoc.  xvi.  8,  9).  They  were  cast  into  a  lake  burning  with 
fire  and  brimstone  (Apoc.  xix.  20;  xx.  14,  15;  xxi.  8). 
Every  tree  that  bringeth  not  forth  good  fruit,  shall  be  cut 
doivn  atid  cast  into  the  fire  (Matt.  iii.  10;  Luke  iii.  9). 
The  Son  of  man  shall  send  His  angels,  who  shall  gather 
together  out  of  His  kingdom  all  things  that  offend,  and  them 
that  do  iniquity,  and  shall  cast  them  into  the  furnace  of 
fire  (Matt.  xiii.  41,  42,  50).  The  King  shall  say  to  them 
that  are  on  the  left  hand,  depart  from  Me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels  (Matt. 
XXV.  41).  They  shall  be  sent  into  everlasting  fire,  into  the 
hell  of  fire,  where  their  worm  shall  not  die,  and  the  fire 
shall  not  be  quenched  (Matt,  xviii.  8,  9 ;  Mark  ix.  43-49). 
The  rich  man  in  hell  said  to  Abraham,  that  he  was  tor- 
mented in  flame  (Luke  xvi.  24).  In  these  and  in  many 
other  passages,  by  fire  is  meant  the  lust  which  is  of  self- 
love  and  the  love  of  the  world,  and  by  the  smoke  there- 
from is  meant  falsity  from  evil. 

571.  Inasmuch  as  the  lust  of  doing  evils,  which  are 
from  the  love  of  self  and  of  the  world,  is  meant  by  infer- 
nal fire,  and  such  is  the  lust  of  all  in  the  hells,  as  shown  in 
the  foregoing  chapter,  so  too  when  the  hells  are  opened 
there  is  an  appearance  as  of  fire  with  smoke,  such  as  is 
seen  in  conflagrations  —  a  solid  fire  from  the  hells  where 
self-love  prevails,  and  a  flamy  one  from  the  hells  where  the 
love  of  the  world  prevails.     But  when  they  are  closed,  this 


422 


HEAVEN    AND    HELL 


fieriness  is  not  seen,  but  in  its  place  a  darkness  as  of  dense 
smoke.  Yet  that  fieriness  still  rages  within,  as  is  also  per- 
ceivable from  the  heat  thence  exhaling,  which  is  like  that 
from  the  embers  after  a  fire,  or  in  some  places  as  from  a 
heated  furnace,  and  in  others  as  from  a  hot  bath.  This 
heat  when  it  flows  in  with  man,  excites  in  him  lusts,  and 
with  evil  men  hatred  and  revenge,  and  with  the  sick  insan- 
ities. Such  is  the  fire,  or  such  the  heat,  with  those  who  are 
in  the  above-mentioned  loves,  since  they  are  bound  as  to 
their  spirits  to  those  hells,  even  while  they  live  in  the  body. 
But  it  is  to  be  known  that  they  who  are  in  the  hells  are  not 
in  fire,  but  that  the  fire  is  an  appearance  ;  for  they  are  not 
sensible  there  of  any  burning,  but  only  of  a  warmth  such  as 
they  before  experienced  in  the  world.  The  appearance  of 
fire  is  from  correspondence,  for  love  corresponds  to  fire, 
and  all  things  seen  in  the  spiritual  world  appear  according 
to  correspondences. 

572.  It  is  to  be  observed  that  this  infernal  fire,  or  heat, 
is  turned  into  intense  cold  when  heat  from  heaven  flows  in, 
and  then  those  who  are  in  it  shiver  like  men  seized  with 
chills  and  fever,  and  are  inwardly  distressed.  The  reason 
of  this  is,  that  they  are  in  total  opposition  to  the  Divine ; 
and  the  heat  of  heaven,  which  is  Divine  love,  extinguishes 
the  heat  of  hell,  which  is  the  love  of  self,  and  with  it  the 
fire  of  their  life ;  whence  comes  such  cold  and  consequent 
shivering  and  distress.  Then  likewise  thick  darkness  ensues 
there,  and  from  this  infatuation  and  blindness.  But  this 
happens  rarely,  and  only  when  outbreaks  are  to  be  re- 
pressed, when  increasing  beyond  measure. 

573.  Since  by  infernal  fire  is  meant  every  lust  to  do  evil 
flowing  forth  from  the  love  of  self,  hence  also  by  the  same 
fire  is  meant  torment,  such  as  exists  in  the  hells.  For  the 
lust  from  that  love  is  the  lust  of  hurting  others  who  do  not 
honor,  venerate,  and  worship  one's  self;  and  in  proportion 
to  the  anger  thence  conceived,  and  to  the  hatred  and  re- 
venge from  that  anger,  is  the  lust  of  cruelty  against  them. 


ifiii(i-iiiiiiiiwiniiiiinliiiiriirfr«iiiTi  wm  m 


HELL    FIRE    AND    GNASHING    OF    TEETH 


423 


When  such  lust  is  in  every  one  in  a  society,  and  is  restrained 
by  no  external  bonds,  such  as  the  fear  of  the  law,  and  of 
the  loss  of  reputation,  honor,  gain,  and  Hfe,  then  every  one 
from  the  impulse  of  his  own  evil  rushes  upon  another,  and 
so  far  as  he  prevails,  also  subjugates  and  reduces  the  rest 
under  his  dominion,  and  from  enjoyment  exercises  cruelty 
toward  those  who  do  not  submit  themselves.  This  enjoy- 
ment is  fully  united  with  that  of  bearing  rule,  so  that  they 
are  in  the  same  degree,  since  the  enjoyment  of  doing  harm 
is  in  enmity,  envy,  hatred,  and  revenge,  which  are  the  evils 
of  that  love,  as  was  said  above.  All  the  hells  are  such  so- 
cieties, and  therefore  every  one  there  bears  hatred  in  his 
heart  against  others,  and  from  hatred  bursts  forth  into 
cruelty,  so  far  as  he  has  the  power.  These  cruelties  and 
their  torments  are  also  meant  by  infernal  fire,  for  they  are 
the  effects  of  lusts. 

574.  It  was  shown  above  (n.  548)  that  an  evil  spirit  of 
his  own  accord  casts  himself  into  hell.  Now  then  it  shall 
be  told  in  a  few  words  how  this  comes  about,  when  yet  in 
hell  there  are  such  torments.  From  every  hell  there  ex- 
hales a  sphere  of  the  lusts  in  which  those  are  who  are  in  it. 
When  this  sphere  is  perceived  by  one  who  is  in  similar 
lusts,  he  is  affected  at  heart  and  is  filled  with  enjoyment ; 
for  lust  and  its  enjoyment  make  one,  since  what  any  one 
lusts  after  is  enjoyable  to  him.  Hence  it  is  that  the  spirit 
turns  himself  thither,  and  from  enjoyment  of  heart  lusts  to 
go  thither ;  for  he  does  not  as  yet  know  that  such  torments 
are  there,  and  he  who  knows  it  still  lusts  to  go  in  that  di- 
rection. For  no  one  in  the  spiritual  world  can  resist  his 
own  lust,  inasmuch  as  the  lust  is  of  his  love,  and  love  is  of 
his  will,  and  will  is  of  his  nature,  and  every  one  there  acts 
from  his  nature.  When  therefore  a  spirit  of  his  own  ac- 
cord, or  from  his  own  freedom,  directs  his  course  to  his 
hell  and  enters  it,  then  at  first  he  is  received  in  a  friendly 
manner,  so  that  he  believes  he  has  come  among  friends. 
But  this  only  continues  for  a  few  hours  ;  meanwhile  he  is 


424 


HEAVEN    AND    HELL 


explored  as  to  his  astuteness  and  ability.  When  explored, 
they  begin  to  infest  him,  and  this  by  various  methods,  and 
successively  with  greater  severity  and  vehemence,  which  is 
effected  by  introduction  more  interiorly  and  deeply  into 
hell ;  for  the  more  interior  and  deeper  the  hell,  the  more 
malignant  are  the  spirits.  After  infestations  they  begin  to 
treat  him  cruelly  by  punishments,  and  this  until  he  is  re- 
duced to  the  state  of  a  slave.  But  as  rebellious  movements 
are  continually  arising  there,  inasmuch  as  every  one  wishes 
to  be  greatest  and  burns  with  hatred  against  others,  new 
insurrections  are  made  ;  thus  one  scene  is  changed  into 
another,  and  they  who  were  made  slaves  are  delivered,  that 
they  may  afford  aid  to  some  new  devil  to  subjugate  others ; 
and  then  they  who  do  not  submit  themselves  and  obey  at 
the  word,  are  again  tormented  in  various  ways;  and  so 
continually.  Such  torments  are  the  torments  of  hell,  which 
are  called  infernal  fire. 

575.  Gnashing  of  teeth,  however,  is  the  continual  dis- 
pute and  combat  of  falsities  with  each  other,  consequently 
of  those  who  are  in  falsities,  joined  likewise  with  contempt 
of  others,  with  enmity,  mockery,  ridicule,  blaspheming; 
which  evils  likewise  burst  forth  into  quarrels  of  various 
kinds  ;  for  every  one  fights  for  his  own  falsity  and  calls  it 
truth.  These  disputes  and  combats  are  heard  out  of  those 
hells  like  the  gnashing  of  teeth,  and  are  likewise  turned 
into  gnashing  of  teeth  when  truths  from  heaven  flow  in 
among  them.  In  those  hells  are  all  who  have  acknowl- 
edged nature  and  denied  the  Divine ;  in  the  deeper  hells 
they  who  have  confirmed  themselves  in  such  denial.  These, 
as  they  can  receive  nothing  of  light  from  heaven,  and 
hence  can  see  nothing  inwardly  in  themselves,  are  most 
of  them  corporeal  sensual  spirits,  believing  nothing  but 
what  they  see  with  their  eyes  and  touch  with  the  hands. 
Hence  all  the  fallacies  of  the  senses  are  to  them  truths, 
from  which  also  they  dispute.  This  is  why  their  disputes 
are  heard  like  gnashings  of  teeth ;   for  all  falsities  in  the 


MALICE   OF    INFERNAL   SPIRITS 


425 


Spiritual  world  give  a  grating  sound,  and  the  teeth  corre- 
spond to  outmost  things  in  nature,  and  hkewise  to  outmost 
things  with  man,  which  are  corporeal  sensual/  That  in  the 
hells  there  is  gnashing  of  teeth,  may  be  seen  in  Matthew 
(viii.  12  ;  xiii.  42,  50;  xxii.  13;  xxiv.  51  ;  xxv.  30;  Luke 
xiii.  28). 


THE    MALICE   AND   WICKED    ARTS    OF    INFERNAL 

SPIRITS. 

576.  What  is  the  excellence  of  spirits  in  comparison 
with  men,  may  be  seen  and  comprehended  by  every  one 
who  thinks  interiorly,  and  knows  anything  of  the  operation 
of  his  own  mind.  For  in  his  mind  man  can  in  a  moment 
of  time  consider,  evolve,  and  form  conclusions  upon  more 
subjects  than  he  can  utter  and  express  in  writing  in  half  an 
hour.  Hence  it  is  evident  how  much  man  excels  when  he 
is  in  his  spirit,  consequently  when  he  becomes  a  spirit ;  for 
it  is  the  spirit  which  thinks,  and  it  is  the  body  by  wnich 
the  spirit  expresses  its  thoughts,  in  speaking  or  writmg. 
Hence  it  is  that  the  man  who  becomes  an  angel  after  death, 
is  in  intelligence  and  wisdom  ineffable  in  comparison  with 
what  he  had  when  he  lived  in  the  world  ;  for  his  spirit  when 
he  lived  in  the  world  was  bound  to  the  body,  and  by  the 
body  was  in  the  natural  world.  For  this  reason  what  he 
then  thought  spiritually,  flowed  into  natural  ideas,  which 
are  comparatively  general,  gross,  and  obscure,  and  are  not 
receptive  of  innumerable  things  which  are  of  spiritual 
thought :  and  likewise  involve  them  in  the  clouds  arising 

^  Concerning  the  correspondence  of  the  teeth,  n.  5565-68.  They 
who  are  merely  sensual  and  have  scarcely  anything  of  spiritual  lignt, 
correspond  to  the  teeth,  n.  5565.  Tooth  in  the  Word  signifies  the  sen- 
sual, which  is  the  outmost  of  the  life  of  man,  n.  9052,  9062.  Gnash- 
ing of  teeth  in  the  other  life  arises  from  those  who  believe  that  naiokO 
is  every  thing,  and  the  Divine  nothing,  n.  5568. 


426 


HEAVEN    AND    HELL 


from  worldly  cares.  It  is  otherwise  when  the  spirit  is  re- 
leased from  the  body  and  comes  into  its  spiritual  state,  as 
is  the  case  when  it  passes  out  of  the  natural  into  the  spir- 
itual world,  to  which  it  belongs.  That  its  state  then  as  to 
thoughts  and  affections  immensely  excels  its  former  state, 
is  plain  from  what  has  now  been  said.  Hence  it  is  that 
angels  think  things  ineffable  and  inexpressible,  consequently 
such  as  cannot  enter  into  the  natural  thoughts  of  man ; 
when  yet  every  angel  was  born  a  man  and  has  lived  as  a 
man,  and  then  he  seemed  to  himself  to  be  no  wiser  than 
such  another  man. 

577.  In  the  same  degree  in  which  angels  have  wisdom 
and  intelligence,  infernal  spirits  also  have  wickedness  and 
cunning ;  for  the  case  is  similar,  since  the  spirit  of  man, 
when  released  from  the  body,  is  in  his  good  or  in  his  evil— 
an  angelic  spirit  in  his  good,  and  an  infernal  spirit  in  his 
evil.  For  every  spirit  is  his  good  or  his  evil,  because  he  is 
his  love,  as  has  been  frequently  said  and  shown  above ; 
therefore,  as  an  angelic  spirit  thinks,  wills,  speaks,  and  acts 
from  his  good,  so  does  an  infernal  spirit  from  his  evil ;  and 
to  think,  will,  speak,  and  act  from  evil  itself,  is  to  do  so 
from  all  things  that  are  in  evil.  It  was  otherwise  when  he 
lived  in  the  body,  as  then  the  evil  of  the  man's  spirit  was 
in  bonds  which  every  man  feels  from  the  law,  from  hope 
of  gain,  from  honor,  from  reputation,  and  from  the  fear  of 
losing  them ;  and  so  the  evil  of  his  spirit  could  not  then 
burst  forth  and  show  what  it  was  in  itself.  Besides,  at  that 
time  the  evil  of  the  spirit  of  man  lay  wrapped  up  and 
veiled  in  outward  probity,  sincerity,  justice,  and  affection 
for  truth  and  good,  which  such  a  man  has  professed  and 
feigned  for  the  sake  of  the  world;  under  which  sem- 
blances the  evil  lay  so  concealed  and  obscure  that  he 
scarcely  knew  himself  that  his  spirit  contained  so  much 
wickedness  and  craftiness  ;  thus  that  in  himself  he  was  such 
a  devil  as  he  becomes  after  death,  when  his  spirit  comes 
into  itself  and  into  its  own  nature.     Such  wickedness  then 


MALICE    OF    INFERNAL    SPIRITS 


427 


manifests  itself  as  exceeds  all  belief.  There  are  thousands 
of  evils  which  then  burst  forth  from  evil  itself,  among  which 
also  are  such  as  cannot  be  expressed  in  the  words  of  any 
language.  It  has  been  given  me  to  know  and  perceive  their 
quality  by  much  experience,  since  it  has  been  granted  me 
by  the  Lord  to  be  in  the  spiritual  world  as  to  the  spirit, 
and  at  the  same  time  in  the  natural  world  as  to  the  body. 
This  I  can  testify,  that  their  wickedness  is  so  great  that  it 
is  hardly  possible  to  describe  even  a  thousandth  part  of  it; 
and  likewise,  that  unless  the  Lord  protected  man,  it  would 
not  be  possible  for  him  ever  to  be  rescued  from  hell ;  for 
with  every  man  there  are  spirits  from  hell  as  well  as  angels 
from  heaven  (see  above,  n.  292,  293).  And  the  Lord  can- 
not protect  man  unless  he  acknowledges  the  Divine,  and 
unless  he  lives  a  life  of  faith  and  charity  ;  for  otherwise  he 
averts  himself  from  the  Lord  and  turns  himself  to  infernal 
spirits,  and  thus  becomes  imbued  as  to  his  spirit  with  like 
wickedness.  And  yet  from  the  evils  which  from  fellowship 
with  those  spirits  he  applies  and  as  it  were  attracts  to  him- 
self, the  man  is  continually  withdrawn  by  the  Lord,  if  not 
by  the  internal  bonds  of  conscience  which  he  does  not  re- 
ceive if  he  denies  a  Divine,  still  by  external  bonds,  which 
are,  as  said  above,  fears  on  account  of  the  law  and  its  pen- 
alties, and  of  the  loss  of  gain,  and  the  privation  of  honor 
and  reputation.  Such  a  man  may  indeed  be  withdrawn 
from  evils  by  the  enjoyments  of  his  love,  and  by  the  fear 
of  the  loss  and  privation  of  them,  but  he  cannot  be  brought 
into  spiritual  goods  ;  for  so  far  as  he  is  brought  into  these, 
so  far  he  meditates  cunning  and  deceit,  by  assuming  ap- 
pearances and  pretences  of  what  is  good,  sincere,  and  just, 
with  a  view  to  persuade  and  thus  to  deceive  ;  this  cunning 
adds  itself  to  the  evil  of  his  spirit  and  gives  it  form  and 
causes  it  to  be  evil  such  as  it  is  in  its  nature. 

5  78.  The  worst  of  all  are  they  who  have  been  in  evils 
from  the  love  of  self,  and  who  at  the  same  time  have  in- 
wardly in  themselves  acted  from  deceit,  inasmuch  as  deceit 


428 


HEAVEN    AND    HELL 


enters  more  deeply  into  the  thoughts  and  intentions,  and 
infects  them  with  poison,  and  thus  destroys  all  the  spiritual 
life  of  man.  Most  of  these  are  in  the  hells  behind  the 
back  and  are  called  genii,  and  it  is  their  enjoyment  to 
make  themselves  invisible,  and  to  flutter  about  others  like 
phantoms,  and  secretly  to  infuse  evils,  which  they  scatter 
around  as  vipers  scatter  poisons.  These  suffer  more  dread- 
ful torments  than  the  rest.  But  they  who  are  not  deceitful 
and  who  have  not  been  ensnared  by  malignant  craftiness 
and  yet  are  in  the  evils  derived  from  the  love  of  self,  are 
also  in  the  hells  behind,  but  not  so  deep.  They  on  the 
other  hand  who  have  been  in  evils  from  the  love  of  the 
world,  are  in  the  hells  in  front  and  are  called  spirits.  These 
are  not  such  evils,  that  is,  are  not  such  hatreds  and  re- 
venges, as  those  who  are  in  evils  from  the  love  of  self; 
consequently  neither  have  they  such  malice  and  cunning ; 
and  so  their  hells  are  milder. 

579.  It  has  been  granted  me  by  experience  to  know  of 
what  wickedness  are  those  who  are  called  genii.  Genii  do 
not  operate  and  flow  in  into  the  thoughts,  but  into  the  af- 
fections ;  these  they  perceive  and  smell  out,  as  dogs  do 
wild  beasts  in  a  forest.  Good  affections,  when  they  per- 
ceive them,  they  turn  instantly  into  evil  affections,  leading 
and  bending  them  in  a  wonderful  manner  by  the  enjoy- 
ments of  another,  and  this  so  clandestinely,  and  with  such 
malignant  art,  that  the  other  knows  nothing  of  it,  they 
guarding  cunningly  against  any  thing  entering  into  the 
thought,  inasmuch  as  thus  they  are  made  manifest.  These 
are  seated,  with  man,  beneath  the  hinder  part  of  the  head. 
In  the  world  they  were  men  who  deceitfully  captivated  the 
minds  of  others,  leading  and  persuading  them  by  the  en- 
joyments of  their  affections  or  lusts.  But  those  spirits  are 
driven  by  the  Lord  from  every  man  of  whose  reformation 
there  is  any  hope  ;  for  they  are  of  such  a  quality  that  they 
are  able  not  only  to  destroy  the  conscience,  but  also  to 
excite  in  man  his  hereditary  evils,  which  otherwise  lie  hid- 


MALICE   OF   INFERNAL   SPIRITS 


429 


den.  In  order,  therefore,  that  man  may  not  be  led  into 
those  evils,  it  is  provided  of  the  Lord  that  these  hells  should 
be  entirely  closed ;  and  when  after  death  any  man  who  is 
of  such  a  character  comes  into  the  other  life,  he  is  at  once 
cast  into  their  hell.  Those  spirits  also  when  viewed  as  to 
their  deceit  and  craftiness,  appear  as  vipers. 

580.  What  wickedness  there  is  in  infernal  spirits,  may  be 
manifest  from  their  atrocious  arts,  which  are  so  numerous 
that  to  enumerate  them  would  fill  a  volume,  and  to  describe 
them,  many  volumes ;  those  arts  are  mostly  unknown  in 
the  world.  One  kind  relates  to  the  abuses  of  correspond- 
ences ;  a  second,  to  the  abuses  of  the  ultimates  of  Divine 
order ;  a  third,  to  communication  and  influx  of  thoughts 
and  affections,  by  conversions,  by  inspections,  and  by  other 
spirits  besides  themselves,  and  by  those  sent  from  them- 
selves ;  a  fourth,  to  operations  by  phantasies ;  a  fifth,  to 
projections  out  of  themselves,  and  consequent  presence 
elsewhere  than  where  they  are  with  the  body ;  a  sixth,  to 
pretences,  persuasions,  and  lies.  Into  these  arts  the  spirit 
of  a  wicked  man  comes  of  himself,  when  he  is  released 
from  his  body,  for  they  are  inherent  in  the  nature  of  his 
evil,  in  which  he  then  is.  By  these  arts  they  torment  each 
other  in  the  hells.  But  since  all  of  these  arts,  except  those 
which  are  effected  by  pretences,  persuasions,  and  lies,  are 
unknown  in  the  world,  I  will  not  here  describe  them  speci- 
fically, as  well  because  they  would  not  be  comprehended,  as 
because  they  are  too  bad  to  be  told. 

581.  The  reason  why  torments  in  the  hells  are  permitted 
by  the  Lord,  is  that  evils  cannot  otherwise  be  restrained 
and  subdued.  The  only  means  of  restraining  and  subdu- 
ing them,  thus  of  keeping  the  infernal  crew  in  bonds,  is 
the  fear  of  punishment.  There  is  no  other  means  ;  for 
without  the  fear  of  punishment  and  torment,  evil  would 
burst  forth  into  madness  and  the  whole  would  be  dispersed, 
as  a  kingdom  on  earth  where  there  is  no  law  and  no  pun- 
ishment. 


430 


HEAVEN    AND    HELL 


THE    APPEARANCE,    SITUATION,  AND    NUMBER    OF    THE 

HELLS. 

582.  In  the  spiritual  world,  or  in  the  world  where  spirits 
and  angels  are,  there  are  seen  such  things  as  are  seen  in 
the  natural  world,  or  where  men  are  ;  so  like  that  as  to  out- 
ward look  there  is  no  difference.  There  are  seen  plains, 
and  again  mountains,  hills,  and  rocks,  and  between  them 
valleys ;  also  waters,  and  many  other  things  that  are  seen 
on  earth.  But  yet  all  those  things  are  from  a  spiritual  ori- 
gin, and  so  are  seen  by  the  eyes  of  spirits  and  angels,  and 
not  by  the  eyes  of  men,  because  men  are  in  the  natural 
world.  Spiritual  beings  see  what  is  from  a  spiritual  origin, 
and  natural  beings  what  is  from  a  natural  origin.  Hence 
man  with  his  eyes  can  in  no  way  see  the  things  in  the  spir- 
itual world,  unless  it  be  granted  him  to  be  in  the  spirit,  and 
except  after  death,  when  he  becomes  a  spirit.  On  the 
other  hand  also,  an  angel  and  a  spirit  cannot  see  anything 
at  all  in  the  natural  world,  unless  they  be  with  a  man  to 
whom  it  is  given  to  speak  with  them.  For  the  eyes  of  man 
are  accommodated  to  the  reception  of  the  light  of  the  nat- 
ural world,  and  the  eyes  of  angels  and  spirits  are  accommo- 
dated to  the  reception  of  the  light  of  the  spiritual  world ; 
and  yet  both  have  eyes  quite  alike  in  appearance.  That 
the  spiritual  world  is  such,  the  natural  man  cannot  compre- 
hend, and  least  of  all  the  sensual  man,  who  is  he  that  be- 
lieves nothing  except  what  he  sees  with  the  eyes  of  his 
body  and  touches  with  his  hands,  that  is,  what  he  takes  in 
by  the  sight  and  touch ;  and  since  he  thinks  from  those 
things,  therefore  his  thought  is  material  and  not  spiritual. 
Such  being  the  similarity  between  the  spiritual  world  and 
the  natural  world,  man  after  death  scarcely  knows  other- 
wise than  that  he  is  in  the  world  where  he  was  born,  and 
from  which  he  has  departed  ;  for  which  reason  also  they 
call  death  only  a  translation  from  one  world  to  another  sim- 


THE  APPEARANCE  OF  THE  HELLS 


431 


ilar  one.  That  such  is  the  similarity  of  the  two  worlds, 
may  be  seen  above,  where  representatives  and  appearances 
in  heaven  were  treated  of  (n.  170-176). 

583.  In  the  higher  parts  of  the  spiritual  world  are  the 
heavens,  in  the  lower  there  is  the  world  of  spirits,  under 
all  are  the  hells.  The  heavens  are  not  visible  to  spirits  in 
the  world  of  spirits,  unless  when  their  interior  sight  is 
opened  ;  yet  they  are  occasionally  seen  as  mists  or  as  bright 
clouds.  The  reason  is  that  the  angels  of  heaven  are  in  an 
interior  state  as  to  intelligence  and  wisdom,  thus  above  the 
sight  of  those  who  are  in  the  world  of  spirits.  But  spirits 
in  the  plains  and  valleys  see  one  another ;  and  yet,  when 
they  are  separated,  as  is  the  case  when  they  are  let  into 
their  interiors,  evil  spirits  do  not  see  the  good.  Good 
spirits  can  see  the  evil,  but  they  turn  themselves  away  from 
them,  and  spirits  who  turn  themselves  away  become  invisi- 
ble. The  hells,  too,  are  not  seen,  since  they  are  closed, 
except  the  entrances,  which  are  called  gates,  when  they  are 
opened  to  let  in  other  similar  spirits.  All  the  gates  to  the 
hells  open  from  the  world  of  spirits,  and  none  from  heaven. 

584.  The  hells  are  everywhere,  as  well  under  mountains, 
hills,  and  rocks,  as  under  plains  and  valleys.  The  aper- 
tures or  gates  to  the  hells  that  are  under  the  mountains, 
hills,  and  rocks,  appear  to  the  sight  like  holes  and  clefts  of 
the  rocks,  some  extended  and  wide,  and  some  strait  and 
narrow,  many  of  them  rugged.  All  when  looked  into,  ap- 
pear dark  and  dusky ;  but  the  infernal  spirits  in  them  are 
in  such  sort  of  light  as  arises  from  burning  coals.  To  the 
reception  of  that  light  their  eyes  are  accommodated,  and 
this  by  reason  that  while  they  lived  in  the  world  they  were 
in  thick  darkness  as  to  Divine  truths,  by  denying  them,  and 
in  a  sort  of  light  as  to  falsities,  by  affirming  them.  On  this 
account  the  sight  of  their  eyes  has  become  fitted  to  this 
light ;  and  for  the  same  reason  the  light  of  heaven  is  thick 
darkness  to  them,  so  that  when  they  come  out  of  their 
dens  they  see  nothing.     From  these  things  it  has  been 


432 


HEAVEN    AND    HELL 


made  clearly  evident  that  man  comes  into  the  light  of 
heaven  so  far  as  he  acknowledges  the  Divine,  and  confirms 
in  himself  the  things  of  heaven  and  the  church ;  and  that 
he  comes  into  the  thick  darkness  of  hell  so  far  as  he  denies 
the  Divine,  and  confirms  in  himself  what  is  contrary  to  the 
things  of  heaven  and  the  church. 

585.  The  apertures  or  gates  to  the  hells  which  are  be- 
neath the  plains  and  valleys,  appear  of  different  aspects, 
some  like  to  those  which  are  beneath  the  mountains,  hills, 
and  rocks,  some  like  dens  and  caverns,  some  like  great 
chasms  and  whirlpools,  some  like  bogs,  and  some  like  lakes 
of  waters.  All  are  covered,  nor  are  they  opened  except 
when  evil  spirits  from  the  world  of  spirits  are  cast  in ;  and 
when  they  are  opened  there  is  an  exhalation  from  them, 
either  Hke  that  of  fire  with  smoke,  such  as  appears  in  the 
air  from  burning  buildings,  or  like  flame  without  smoke,  or 
like  soot,  such  as  comes  from  a  burning  chimney,  or  like  a 
mist  and  thick  cloud.  I  have  heard  that  infernal  spirits  do 
not  see  these  things,  nor  perceive  them,  because  when  they 
are  in  them  they  are  as  in  their  own  atmosphere,  and  thus 
in  the  delight  of  their  life  ;  and  this  because  the  things  cor- 
respond to  the  evils  and  falsities  in  which  they  are,  namely, 
fire  to  hatred  and  revenge,  smoke  and  soot  to  the  falsities 
therefrom  ;  flame  to  the  evils  of  the  love  of  self,  and  a  mist 
and  thick  cloud  to  their  falsities. 

586.  It  has  also  been  given  me  to  look  into  the  hells  and 
to  see  what  they  were  within ;  for  when  the  Lord  wills,  a 
spirit  or  angel  from  above  may  penetrate  by  sight  into  the 
depths  beneath  and  explore  their  quality,  notwithstanding 
the  coverings.  In  this  way  it  has  been  given  me  also  to 
look  into  them.  Some  hells  appeared  to  the  view  like  cav- 
erns and  dens  in  rocks  tending  inward,  and  then  downward 
into  the  abyss,  either  obliquely  or  vertically.  Some  hells 
appeared  to  the  view  like  dens  and  caves,  such  as  wild 
beasts  inhabit  in  forests ;  some  like  hollowed  caverns  and 
holes,  such  as  are  seen  in  mines,  with  cells  opening  down- 


THE  APPEARANCE  OF  THE  HELLS 


433 


ward.     Most  of  the  hells  are  threefold,  the  upper  ones  ap- 
pearing within  full  of  thick  darkness,  because  inhabited  by 
those  who  are  in  the  falsities  of  evil,  but  the  lower  ones 
appearing  fiery,  because  inhabited  by  those  who  are  in  evils 
themselves ;  for  thick  darkness  corresponds  to  the  falsities 
of  evil,  and  fire  to  evils  themselves.     In  the  deeper  hells 
are  those  who  have  acted  interiorly  from  evil,  but  in  the 
less  deep  are  those  who  have  acted  exteriorly,  that  is,  from 
the   falsities  of  evil.     In  some   hells  there  are  seen  as  it 
were  ruins  of  houses  and  cities  after  fires,  in  which  infernal 
spirits  dwell  in  concealment.     In  the  milder  hells  are  seen 
as  it  were  rude  huts,  in  some  cases  contiguous,  like  a  city 
with  lanes  and  streets ;  within  in  the  houses  are  infernal 
spirits,  engaged  in  continual  quarrels,  enmities,  blows,  and 
fightings ;  in  the  streets  and  lanes  robberies  and  depreda- 
tions are  committed.     In  some  of  the  hells  there  are  mere 
brothels,  disgusting  to  the  sight  and  filled  with  every  kind 
of  filth  and  excrement.     There  are  also  thick  forests,  in 
which  infernal  spirits  wander  like  wild  beasts,  and  where 
too  there  are  underground  dens,  into  which  those  flee  who 
are  pursued  by  others.     There  are  also  deserts,  where  is 
nothing  but  what  is  barren  and  sandy,  and  in  some  places 
ragged  rocks,  in  which  are  caverns  ;  in  some  places  are  also 
huts.     Into  these  desert  places  are  cast  out  from  the  hells 
such  as  have  suffered  every  extremity,  especially  those  who 
in  the  world   had   been   more  cunning  than  others  in  at- 
tempting and  contriving  art  and  deceit ;  their  final  lot  is 
such  a  life. 

587.  As  to  the  situation  of  the  hells  in  particular,  it  can- 
not be  known  to  any  one,  not  even  to  the  angels  in  heaven, 
but  to  the  Lord  alone;  yet  their  situation  in  general  is 
known  from  the  quarters  in  which  they  are.  For  the  hells, 
like  the  heavens,  are  distinguished  as  to  quarters,  and  the 
quarters  in  the  spiritual  world  are  determined  according  to 
loves;  since  all  the  quarters  in  heaven  commence  from  the 
Lord  as  the  Sun,  Who  is  the  East ;  and  as  the  hells  are  op- 


434 


HEAVEN  AND  HELL 


posite  to  the  heavens,  their  quarters  commence  from  the 
opposite,  thus  from  the  west  —  on  which  subject  see  the 
chapter  on  the  four  quarters  in  heaven  (n.  141-153). 
Hence  it  is  that  the  hells  in  the  western  quarter  are  the 
worst  of  all  and  the  most  horrible,  and  that  they  are  worse 
and  more  horrible  as  they  are  more  remote  from  the  east, 
thus  by  degrees  successively.  In  these  hells  are  they  who 
in  the  world  have  been  in  the  love  of  self,  and  hence  in 
contempt  of  others,  and  in  enmity  against  those  who  did 
not  favor  them,  also  in  hatred  and  revenge  against  those 
who  did  not  venerate  and  worship  them.  In  the  most  re- 
mote hells  in  that  quarter  are  they  who  have  been  of  the 
Catholic  religion,  so  called,  and  have  desired  to  be  wor- 
shipped in  it  as  gods,  and  have  consequently  burned  with 
hatred  and  revenge  against  all  who  did  not  acknowledge 
their  power  over  the  souls  of  men  and  over  heaven.  They 
have  a  like  disposition,  that  is,  like  hatred  and  revenge 
against  those  who  oppose  them,  as  they  had  in  the  world, 
it  being  their  greatest  enjoyment  to  exercise  cruelty ;  but 
this  delight  in  the  other  life  is  turned  against  themselves ; 
for  in  the  hells  of  such,  with  whom  the  western  quarter  is 
filled,  one  rages  against  another  who  derogates  from  his 
divine  power.  But  upon  this  subject  more  will  be  said  in 
a  small  work  concerning  The  Last  Judgment  and  the  De- 
struction of  Babylon.  Nevertheless,  in  what  manner  the 
hells  are  arranged  in  that  quarter  cannot  be  known,  only 
that  the  most  dreadful  hells  of  that  kind  are  to  the  sides 
toward  the  northern  quarter,  and  the  less  dreadful  toward 
the  southern  quarter ;  thus  the  dreadfulness  of  the  hells 
decreases  from  the  northern  quarter  to  the  southern,  and 
likewise  by  degrees  toward  the  east.  To  the  east  are  they 
who  have  been  haughty  and  have  not  believed  in  the  Di- 
vine, but  still  have  not  been  in  such  hatred  and  revenge, 
nor  in  such  deceit,  as  they  who  are  in  a  greater  depth  in 
the  western  quarter.  In  the  eastern  quarter  at  this  day 
there  are  no  hells,  those  which  were  there  having  been 


THE   APPEARANCE   OF  THE   HELLS 


435 


transferred  to  the  western  quarter  in  front.  The  hells  in 
the  northern  and  southern  quarters  are  many ;  and  in  them 
are  they  who  while  they  lived  were  in  the  love  of  the  world, 
and  thence  in  various  kinds  of  evils,  such  as  enmity,  hos- 
tility, theft,  robbery,  cunning,  avarice,  unmercifulness.  '  The 
worst  hells  of  that  kind  are  in  the  northern  quarter,  the 
milder  in  the  southern.  Their  dreadfulness  increases  as 
they  are  nearer  to  the  western  quarter,  and  likewise  as  they 
are  more  remote  from  the  southern,  and  it  decreases  to- 
ward the  eastern  quarter,  and  also  toward  the  southern. 
Behind  the  hells  which  are  in  the  western  quarter  are  dark 
forests,  in  which  malignant  spirits  wander  like  wild  beasts ; 
in  like  manner  behind  the  hells  in  the  northern  quarter! 
But  behind  the  hells  in  the  southern  quarter  are  deserts, 
which  were  treated  of  just  above.  So  far  respecting  the 
situation  of  the  hells. 

588.    As  to  the  number  of  the  hells,  they  are  as  many  as 
are  the  angelic  societies  in  the  heavens,  inasmuch  as  for 
every  heavenly  society  there  is  a  corresponding  infernal  so- 
ciety,  as  its  opposite.     That  the  heavenly  societies  are  in- 
numerable, and  all  distinct  according  to  the  goods  of  love, 
of  charity,  and  of  faith,  may  be  seen  in  the  chapter  on  the 
societies  of  which  the  heavens  consist  (n.  41-50)  ;  and  in 
that  on  the  immensity  of  heaven  (n.  415-420).     It  is  the 
same  therefore  with  the  infernal  societies,  which  are  distinct 
according  to  the  evils  opposite  to  those  goods.     Every  evil 
IS  of  mfinite  variety,  like  every  good.     That  it  is  so  cannot 
be  conceived  by  those  who  have  only  a  simple  idea  in  re- 
gard to  every  evil,  as  contempt,  enmity,  hatred,  revenge 
deceit,  and  other  such  evils  ;  but  let  them  know  that  ever^ 
one  of  these  evils  contains  so  many  specific  differences,  and 
each  of  these  again  so  many  still  more  specific  or  particu- 
lar differences,  that  a  volume  would  not  suffice  to  enumer- 
ate them.     The  hells  are  so  distinctly  arranged  in  order, 
according  to  the  differences  of  every  evil,  that  nothing  is 
more  perfectly  ordered  and  more  distinct.     Hence  it  may 


436 


HEAVEN    AND    HELL 


be  evident  that  they  are  innumerable,  one  near  another, 
and  one  remote  from  another,  according  to  the  differences 
of  evils  generically,  specifically,  and  particularly.  There 
are  likewise  hells  beneath  hells.  There  are  communica- 
tions of  some  of  the  hells  by  passages,  and  there  are  com- 
munications of  more  by  exhalations,  and  this  altogether 
according  to  the  affinities  of  one  kind  and  one  species  of 
evil  with  others.  How  great  the  number  of  the  hells  is, 
has  been  given  me  to  know  from  this,  that  there  are  hells 
under  every  mountain,  hill,  and  rock,  and  hkewise  under 
every  plain  and  valley,  and  that  they  extend  themselves  be- 
neath, in  length,  breadth,  and  depth.  In  a  word,  the  whole 
heaven  and  the  whole  world  of  spirits  are  as  it  were  exca- 
vated beneath,  and  under  them  is  a  continual  hell.  So  far 
concerning  the  number  of  the  hells. 


THE    EQUILIBRIUM    BETWEEN    HEAVEN    AND    HELL. 

589.  That  any  thing  may  exist,  there  must  be  an  equi- 
librium of  all  things.  Without  equilibrium  there  is  neither 
action  nor  reaction  ;  for  equilibrium  is  between  two  forces, 
one  of  which  acts,  and  the  other  reacts,  and  the  rest  occa- 
sioned by  such  action  and  reaction  is  called  equilibrium. 
In  the  natural  world  there  is  an  equilibrium  in  all  things 
and  in  each  ;  in  general,  in  the  atmospheres  themselves,  in 
which  what  is  lower  reacts  and  resists  in  proportion  as  what 
is  higher  acts  and  presses  down.  In  the  natural  world  there 
is  also  an  equilibrium  between  heat  and  cold,  between  light 
and  shade,  and  between  dryness  and  moisture,  the  middle 
condition  being  their  equilibrium.  There  is  likewise  an 
equilibrium  in  all  the  subjects  of  the  three  kingdoms  of 
nature,  the  mineral,  the  vegetable,  and  the  animal;  for 
without  equilibrium  in  them  nothing  exists  and  subsists, 
there  being  everywhere  an  effort  as  it  were  acting  on  one 
part  and  reacting   on  the  other.     All  existence,  or  every 


EQUILIBRIUM   BETWEEN    HEAVEN   AND   HELL       437 

effect,  is  produced  in  equilibrium,  but  it  is  produced  by 
this,  that  one  force  acts,  and  another  suffers  itself  to  be 
acted   upon,   or  that   one   force   by  acting   flows  in,  and 
another  receives  and  yields  in  agreement  with  it.     In  the 
natural  world  that  which  acts  and  which  reacts  is  called 
force,  and  likewise  endeavor,  or  effort ;  but  in  the  spiritual 
world  that  which  acts  and  which  reacts  is  called  life  and 
will ;  life  in  that  world  is  living  force,  and  will  is  living 
effort,  and  the  equilibrium  itself  is  called  freedom.     Spir- 
itual equilibrium,  therefore,  or  freedom,  exists  and  subsists 
between  good  acting  on  one  part  and  evil  reacting  on  the 
other  part ;  or  between  evil  acting  on  one  part  and  good 
reacting  on  the  other  part.     The  equilibrium  between  good 
acting  and  evil  reacting  exists  with  the  good,  but  the  e<iui- 
librium  between  evil  acting  and  good  reacting  exists  with 
the  evil.     That  spiritual  equilibrium  is  between  good  and 
evil,  is  because  all  of  the  life  of  man  has  reference  to  good 
and  to  evil,  and  the  will  is  their  receptacle.     There  is  also 
an  equilibrium  between  truth  and  falsity,  but  this  depends 
on  the  equilibrium  between  good  and   evil.     The  equilib- 
rium between  truth  and  falsity  is  like  that  between  light 
and  shade,  which  operate  upon  the  objects  of  the  vegeta- 
ble kingdom  only  so  far  as  heat  and  cold  are  in  the  light 
and  shade.     That  light  and  shade  of  themselves  produce 
nothing,  but  that  heat  produces  by  them,  may  be  evident 
from  light  and  shade  being  alike  in  the  time  of  winter  and 
in  the  t,ime  of  spring.     The  comparison  of  truth  and  falsity 
with  light  and  shade  is  from  correspondence,  for  tnith  cor- 
responds to  light,  falsity  to  shade,  and  heat  to  the  good  of 
love  ;  and  likewise  spiritual  light  is  truth,  spiritual  shade  is 
falsity,  and  spiritual  heat  is  the  good  of  love ;  on  which 
subject  see  the  chapter  in  which  light  and  heat  in  heaven 
are  treated  of  (n.  126-140). 

590.  There  is  a  perpetual  equilibrium  between  heaven 
and  hell ;  for  from  hell  there  continually  breathes  forth  and 
ascends  the  endeavor  to  do  evil,  and  from  heaven  there 


433 


HEAVEN    AND    HELL 


continually  breathes  out  and  ascends  the  endeavor  to  do 
good.  In  this  equilibrium  is  the  world  of  spirits,  which 
world  is  in  the  midst  between  heaven  and  hell,  as  may  be 
seen  above  (n.  421-431).  That  the  world  of  spirits  is  in 
that  equilibrium,  is  because  every  man  after  death  first  en- 
ters into  the  world  of  spirits,  and  is  there  kept  in  a  similar 
state  to  that  in  which  he  was  in  the  world,  which  could  not 
be  the  case  unless  the  most  exact  equilibrium  w^ere  there. 
For  by  means  of  this  all  are  found  out,  what  they  are,  be- 
ing left  there  in  their  freedom,  such  as  they  had  in  the 
world.  Spiritual  equilibrium  is  the  freedom  given  to  man 
and  spirit,  as  was  said  just  above  (n.  589).  The  quality 
of  every  one's  freedom  is  there  learned  by  angels  in  heaven, 
through  communication  of  their  affections  and  thoughts ; 
and  it  appears  visible  to  the  sight  before  angelic  spirits  by 
the  ways  in  which  they  go.  They  who  are  good  spirits  go 
the  ways  which  tend  to  heaven,  but  evil  spirits  go  the  ways 
which  tend  to  hell.  Ways  are  actually  seen  in  that  world  ; 
which  also  is  the  reason  that  ways  in  the  Word  signify 
truths  which  lead  to  good,  and  in  the  opposite  sense  falsi- 
ties which  lead  to  evil ;  and  hence  also  it  is  that  to  go,  to 
walk,  and  to  journey,  in  the  Word,  signify  progressions  of 
life.«  Such  ways  it  has  often  been  given  me  to  see,  and 
likewise  spirits  going  and  walking  upon  them  freely  accord- 
ing to  their  affections  and  thoughts. 

591.   That   evil   continually  breathes  forth  and  ascends 
out  of  hell,  and  that  good  continually  breathes  forth  and 
descends  out  of  heaven,  is  because  a  spiritual  sphere  en-  * 
compasses  every  one,  and  that  sphere  flows  forth  and  pours 
out  from  the  life  of  the  affections  and  their  thoughts.*    And 

«  To  journey,  in  the  Word,  signifies  the  progression  of  life,  in  like 
manner  to  go,  n.  3335,  4375,  4554,  4585,  4882,  5493,  5605,  5996,  81 81, 
8345»  8397,  8417,  8420,  8557.  To  go  and  to  walk  with  the  Lord  is  to 
receive  spiritual  life,  and  to  live  with  Him,  n.  10567.  To  walk  denotes 
to  live,  n.  519,  1794,  8417,  8420. 

b    A  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  pours 


EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL   439 

as  such  a  sphere  of  life  flows  forth  from  every  one,  it  there- 
fore flows  forth  also  from  every  heavenly  society,  and  from 
every  infernal  society,  consequently  from  all  together,  that 
is,  from  the  whole  heaven  and  from  the  whole  hell.     That 
good  flows  forth  from  heaven,  is  because  all  in  heaven  are 
in  good ;  and  that  evil  flows  forth  from  hell,  is  because  all 
in  hell  are  in  evil.     The  good  which  is  from  heaven  is  all 
from  the  Lord  ;    for  the  angels  who  are  in  the  heavens 
are  all  withheld  from  what  is  their  own,  and  are  kept  in 
what  is  the  Lord's  own,  which  is  good  itself.     But  the  spir- 
its who  are  in  the  hells  are  all  in  what  is  their  own,  and 
what  is  one's  own  is  nothing  but  evil;    and  since  it  is 
nothing  but  evil,  it  is  hell.'"    From  these  things  it  may  be 
evident  that  the  equilibrium  in  which  angels  are  held  in  the 
heavens,  and  spirits  in  the  hells,  is  not  as  the  equilibrium 
in    the   world   of  spirits.     The    equilibrium    of  angels   in 
heaven  is  according  as  they  have  been  willing  to  be  in 
good,  or  according  as  they  have  lived  in  good  in  the  world, 
thus  according  as  they  have  held  evil  in  aversion  ;  but  the 
equilibrium  of  spirits  in  hell  is  according  as  they  have  been 
willing  to  be  in  evil,  or  according  as  they  have  lived  in  evil 
in  the  world  ;  thus  according  as  in  heart  and  spirit  they 
have  been  opposed  to  good. 

592.   Unless  the  Lord  ruled  both  the  heavens  and  the 
hells,  there  would  not  be  any  equilibrium,  and  if  no  equi- 

forth  from  every  man,  spirit,  and  angel,  and  encompasses  him,  n.  4464. 
5179,  7454,  8630.  It  flows  forth  from  the  life  of  their  afi"ections  and 
thoughts,  n.  2489,  4464,  6206.  Spirits  are  known  as  to  their  quality 
at  a  distance,  from  their  spheres,  n.  1048,  1053,  1316,  1504.  Spheres 
from  the  evil  are  contrary  to  spheres  from  the  good,  n.  1695,  10187, 
103 1 2.  Those  spheres  extend  themselves  far  into  angelic  societies,  ac- 
cording to  the  quality  and  quantity  of  good,  n.  6S98-6612.  8063,  8794, 
8797.  And  into  infernal  societies  according  to  the  quality  and  quantity 
of  evil,  n.  8794. 

c  What  is  man's  own  is  nothing  but  evil,  n.  210,  215,  731,  874-876 
987,  1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,' 
10286,  10731.     What  is  man's  own  is  hell  with  him,  n.  694,  8480. 


440 


HEAVEN  AND  HELL 


librium,  there  would  not  be  a  heaven  and  a  hell ;  for  all 
things  whatsoever  in  the  universe,  that  is,  both  in  the  nat- 
ural world  and  in  the  spiritual  world,  endure  by  means 
of  equilibrium.  That  this  is  the  case  every  rational  man 
may  perceive,  since  if  there  were  a  preponderance  on  one 
part,  and  no  resistance  on  the  other,  it  is  plain  to  see  that 
both  must  perish.  Thus  the  spiritual  world  would  perish, 
if  good  did  not  react  against  evil  and  continually  restrain 
its  insurrection ;  and  unless  the  Divine  alone  did  this,  both 
heaven  and  hell  would  perish  and  with  them  the  whole 
human  race.  It  is  said,  unless  the  Divine  alone  did  this, 
because  what  is  one's  own,  whether  in  angel,  spirit,  or  man, 
is  nothing  but  evil  (see  above,  n.  591).  For  this  reason  no 
angels  and  spirits  are  able  in  the  least  to  resist  the  evils 
continually  exhaling  from  the  hells ;  since  from  what  is 
their  own  they  all  tend  toward  hell.  From  these  things  it 
is  plain  that  unless  the  Lord  alone  ruled  both  the  heavens 
and  the  hells,  no  one  could  ever  be  saved.  Moreover  all 
the  hells  act  as  one,  for  evils  in  the  hells  are  connected,  as 
are  goods  in  the  heavens  ;  and  the  Divine  alone,  which  pro- 
ceeds solely  from  the  Lord,  can  resist  all  the  hells,  which 
are  innumerable,  and  which  act  together  against  heaven 
and  against  all  who  are  in  heaven. 

593.  The  equilibrium  between  the  heavens  and  the  hells 
is  affected  one  way  or  the  other  according  to  the  number 
of  those  who  enter  heaven  and  who  enter  hell,  which 
amounts  to  several  thousands  daily.  But  to  know  and 
perceive  this,  and  according  to  the  balancing  to  moderate 
and  make  it  equal,  is  not  in  the  power  of  any  angel,  but 
of  the  Lord  alone  ;  for  the  Divine  proceeding  from  the 
Lord  is  omnipresent,  and  sees  everywhere  if  the  balance 
at  all  wavers,  whereas  an  angel  only  sees  what  is  near  him- 
self, and  does  not  even  perceive  in  himself  what  is  taking 
place  in  his  own  society. 

594.  In  what  manner  all  things  are  arranged  in  the 
heavens  and  in  the  hells,  that  all  and  each  of  those  who 


EQUILIBRIUM    BETWEEN    HEAVEN    AND   HELL       44I 

are  there  may  be  in  their  equilibrium,  may  in  some  meas- 
ure be  evident  from  what  has  been  said  and  shown  above 
concerning  the  heavens  and  the  hells,  namely,  that  all  the 
societies  of  heaven  are  arranged  most  distinctly  according 
to  goods,  and  their  kinds  and  varieties,  and  all  the  socie- 
ties of  hell  according  to  evils,  and  their  kinds  and  varieties ; 
and  that  beneath  every  society  of  heaven  there  is  a  corre- 
sponding society  of  hell  opposed  to  it,  from  which  opposite 
correspondence  equilibrium  results.  It  is,  therefore,  con- 
tinually provided  of  the  Lord  that  no  infernal  society  be- 
neath a  heavenly  society  shall  prevail ;  and  as  soon  as  it 
begins  to  prevail,  it  is  restrained  by  various  means,  and  is 
reduced  to  a  just  measure  of  equilibrium.  These  means 
are  many,  a  few  only  of  which  are  to  be  mentioned.  Some 
of  the  means  have  reference  to  the  stronger  presence  of 
the  Lord  ;  some  to  the  closer  communication  and  conjunc- 
tion of  one  society,  or  of  several,  with  others ;  some  to  the 
casting  out  of  superabundant  infernal  spirits  into  deserts ; 
some  to  the  transference  of  certain  spirits  from  one  hell 
to  another ;  some  to  the  reducing  of  those  who  are  in  the 
hells  to  order,  which  is  also  effected  by  various  methods ; 
some  to  the  concealment  of  certain  hells  under  denser  and 
thicker  coverings,  also  to  the  letting  them  down  to  greater 
depths  —  not  to  speak  of  other  means,  and  of  those  era- 
ployed  in  the  heavens  above.  These  things  are  stated  to 
the  intent  that  it  may  in  some  measure  be  perceived  that 
the  Lord  alone  provides  that  there  may  be  everywhere  an 
equilibrium  between  good  and  evil,  thus  between  heaven 
and  hell ;  for  on  such  equilibrium  is  founded  the  safety  of 
all  in  the  heavens,  and  of  all  on  the  earth. 

595.  It  is  to  be  known  that  the  hells  are  continually 
assaulting  heaven  and  endeavoring  to  destroy  it,  and  that 
the  Lord  continually  protects  the  heavens  by  withholding 
those  who  are  in  it  from  the  evils  derived  from  their  self- 
hood, and  by  holding  them  in  the  good  which  is  from  Him- 
self.    It  has  been  frequently  granted  me  to  perceive  the 


442 


HEAVEN  AND  HELL 


sphere  issuing  from  the  hells,  which  was  entirely  a  sphere 
of  eiforts  to  destroy  the  Divine  of  the  Lord,  and  thus 
heaven.  The  ebullitions  of  some  hells  have  also  at  times 
been  perceived,  which  were  efforts  to  emerge  and  to  de- 
stroy. But  on  the  other  hand  the  heavens  never  assault 
the  hells,  for  the  Divine  sphere  proceeding  from  the  Lord 
is  a  perpetual  effort  to  save  all ;  and  since  they  cannot  be 
saved  who  are  in  the  hells  — for  all  who  dwell  there  are  in 
evil  and  against  the  Divine  of  the  Lord  —  therefore,  as  far 
as  is  possible,  outrages  in  the  hells  are  subdued  and  cruel- 
ties are  restrained,  to  prevent  their  breaking  out  beyond 
measure  one  against  another.  This  also  is  eftected  by  in- 
numerable means  of  the  Divine  power. 

596.  There  are  two  kingdoms  into  which  the  heavens 
are  distinguished,  namely,  the  celestial  kingdom  and  the 
spiritual  kingdom —  of  which  see  above  (n.  20-28).  In 
like  manner  there  are  two  kingdoms  into  which  the  hells 
are  distinguished,  one  of  which  is  opposite  to  the  celestial 
kingdom  and  the  other  opposite  to  the  spiritual  kingdom. 
The  former,  which  is  opposite  to  the  celestial  kingdom,  is 
in  the  western  quarter  and  those  who  are  in  it  are  called 
genii ;  but  the  latter,  which  is  opposite  to  the  spiritual  king- 
dom, is  in  the  northern  and  southern  quarter  ^nd  those  who 
are  in  it  are  called  spirits.  All  who  are  in  the  celestial 
kingdom  are  in  love  to  the  Lord,  and  all  who  are  in  the 
hells  opposite  to  that  kingdom  are  in  the  love  of  self; 
whereas  all  who  are  in  the  spiritual  kingdom  are  in  love 
toward  the  neighbor,  and  all  who  are  in  the  hells  opposite 
to  that  kingdom  are  in  the  love  of  the  world.  From  this 
it  is  plain  that  love  to  the  Lord  and  self-love  are  opposites  ; 
in  like  manner  love  toward  the  neighbor  and  love  of  the 
world.  It  is  continually  provided  by  the  Lord  that  no  in- 
fluence from  the  hells  opposite  the  Lord's  celestial  kingdom 
shall  be  directed  toward  those  who  are  in  the  spiritual  king- 
dom ;  for  if  this  should  be  the  case,  the  spiritual  kingdom 


MAN    IN    FREEDOM   BY   THE   EQUrLIBRIUM        443 

would  perish  —  the  reason  of  which  may  be  seen  above 
(n.  578,  579)-  These  are  the  two  general  equiHbriums 
which  are  continually  preserved  by  the  Lord. 


MAN  IS  IN  FREEDOM  THROUGH  THE  EQUILIBRIUM 
BETWEEN  HEAVEN  AND  HELL. 

597.   The  equilibrium  between  heaven  and  hell  has  been 
treated  of,  and  it  has  been  shown  that  this  is  an  equilibrium 
between  the  good  which  is  from  heaven  and  the  evil  which 
is  from  hell,  thus  that  it  is  spiritual  equilibrium,  which  in 
its  essence  is  freedom.     That  spiritual  equilibrium  in  its  es- 
sence is  freedom,  is  because  it  is  between  good  and  evil, 
and  also  between  truth  and  falsity;  and  these  things  are 
spiritual.     Therefore  to  be  able  to  will  good  or  evil,  and  to 
think  what  is  true  or  what  is  false,  and  to  choose'  one  in 
preference  to  the  other,  is  the  freedom  of  which  we  are 
now  treating.     This  freedom  js^given  to  every  man  by  the 
Lord, jtotJs  it  ever  takeV^Avay^     It Ts7indeed7byTirtue 
°Li!s_oikilkJlot  ma^^  but  the  Lord's,  because  it  is  from 
^iHji2ld-     Nevertheless  it  is  given  to  man  with  life  as  Jiis 
Q-WP>  aj^d  this  to  the  »Bi"sntjIiani^^ 
s^ved ;  for  without  freedom  there  is  ^no  reformation  and 
salvation.     Every  one  may  see  from  some  rational  intuition 
that  in  man's  freedom  he  has  liberty  to  think  ill  or  well, 
sincerely  or  insincerely,  justly  or  unjustly  ;  and  also  that  he 
can  speak  and  act  well,  sincerely,  and  justly ;  but  not  ill, 
insincerely,  and  unjustly,  because  of  spiritual,  moral,  and 
civil  laws,  by  which  his  external  is  kept  in  bonds.     From 
these  things  it  is  plain  that  the  spirit  of  man,  which  is  what 
thinks  and  wills,  is  in  freedom,  but  not  so  the  external  of 
man,  which  speaks  and  acts,  unless  this  be  in  agreement 
with  the  laws  above  mentioned. 

598.   That  man  cannot  be  reformed  unless  he  has  free- 
dom, is  because  he  is  born  into  evils  of  every  kind,  which 


ti-b.^V^ 


aaaiiiiiiiiMiiiMgaiiiiiitiiiiiikiiriiii  n..'-i.-~^^^-<««i.i<«i«i».M 


444 


HEAVEN  AND  HELL 


yet  must  be  removed  in  order  that  he  may  be  saved ;  nor 
can  they  be  removed  unless  he  sees  them  in  himself  and 
acknowledges  them,  and  afterward  ceases  to  will  them,  and 
at  length  holds  them  in  aversion ;  then  they  are  first  re- 
moved. This  cannot  be  effected  unless  man  be  both  in 
good  and  in  evil,  for  from  good  he  may  see  evils,  but  can- 
not from  evil  see  goods.  The  spiritual  goods  which  man 
is  capable  of  thinking,  he  learns  from  childhood  from  the 
reading  of  the  Word  and  from  preaching ;  and  moral  and 
civil  goods  he  learns  from  a  life  in  the  world.  This  is  the 
first  reason  why  man  ought  to  be  in  freedom.  Another 
reason  is,  because  nothing  is  appropriated  to  man  except 
what  is  done  from  the  affection  of  love.  Other  things  in- 
deed may  enter,  but  no  farther  than  the  thought,  and  not 
into  the  will ;  and  what  does  not  enter  even  into  the  will 
of  man,  does  not  become  his,  for  thought  derives  all  that 
it  has  from  memory,  but  the  will  derives  all  that  it  has  from 
the  life  itself.  Nothing  is  ever  free  which  is  not  from  the 
will,  or  what  is  the  same,  from  the  affection  of  love.  For 
whatever  a  man  wills  or  loves,  this  he  does  freely ;  hence 
it  is,  that  the  freedom  of  man  and  the  affection  of  his  love, 
or  of  his  will,  are  one.  Man  therefore  has  freedom  in 
order  that  he  may  be  affected  with  truth  and  good,  or  love 
them,  and  that  thus  they  may  become  as  his  own.  In  a 
word,  whatever  does  not  enter  into  man  in  freedom,  does 
not  remain,  because  it  is  not  of  his  love  or  will,  and  what 
is  not  of  man's  love  or  will,  is  not  of  his  spirit.  For  the 
essf  of  the  spirit  of  man  is  love  or  will.  It  is  said  love  or 
will,  because  what  a  man  loves,  this  he  wills.  This  now  is 
the  reason  that  man  cannot  be  reformed  unless  he  be  in 
freedom.  But  more  may  be  seen  on  the  subject  of  man's 
freedom  in  the  .-\rcana  Ccelestia. 

599.  To  the  intent  that  man  may  be  in  freedom,  for  the 
sake  of  his  being  reformed,  he  is  conjoined  as  to  his  spirit 
with  heaven  and  with  hell.  For  there  are  with  every  man 
ipiriti  from  hcM  llicl  angels  from  heaven.     By  spirits  from 


MAN    IN    FREEDOM    BY    THE    EQUILIBRIUM        445 

hell  man  is  in  his  own  evil,  but  by  angels  from  heaven  man 
is  in  good  from  the  Lord ;  thus  he  is  in  spiritual  equilib- 
rium, that  is,  in  freedom.  That  to  every  man  are  adjoined 
angels  from  heaven  and  spirits  from  hell,  may  be  seen  in 
the  chapter  on  the  conjunction  of  heaven  with  the  human 
race  (n.  291-302). 

600.  It  is  to  be  known  that  the  conjunction  of  man  with 
heaven  and  with  hell  is  not  immediately  with  them,  but 
mediately  through  spirits  who  are  in  the  world  of  spirits. 
These  spirits  are  with  man,  but  none  from  hell  itself  and 
from  heaven  itself.  Through  evil  spirits  in  the  world  of 
spirits  man  is  conjoined  with  hell,  and  through  good  spirits 
there,  with  heaven.  Because  this  is  so,  the  worid  of  spir- 
its is  in  the  midst  between  heaven  and  hell,  and  in  that 
worid  is  equilibrium  itself.  That  the  worid  of  spirits  is 
midway  between  heaven  and  hell,  may  be  seen  in  the  chap- 
ter on  the  world  of  spirits  (n.  421-431)  ;  and  that  equilib- 
rium itself  between  heaven  and  hell  is  there,  may  be  seen 
in  the  last  chapter  (n.  589-596).  From  these  things  it  is 
now  evident  whence  man  has  freedom. 

601.  Something  further  is  to  be  told  about  the  spirits 
adjoined  to  man.  An  entire  society  can  have  communica- 
tion with  another  society,  and  likewise  with  an  individual, 
wherever  he  is,  by  a  spirit  sent  forth  from  the  society  ;  this 
spirit  is  called  the  subject  of  many.  It  is  the  same  in  re- 
gard to  man's  conjunction  with  societies  in  heaven,  and  with 
societies  in  hell,  by  spirits  adjoined  to  him  from  the  world 
of  spirits.     On  this  subject  see  also  the  Arcana  Ccelestia. 

602.  Lastly,  respecting  man's  innate  prepossession  in  re- 
gard to  his  life  after  death,  which  is  from  the  influx  of 
heaven  with  him,  this  is  to  be  noted.  There  were  some 
of  the  simple  common  people,  who  in  the  world  had  lived 
in  the  good  of  faith.  They  were  brought  into  a  similar 
state  to  that  in  which  they  had  been  in  the  world,  as  may 
be  effected  with  every  one  when  the  Lord  grants  it ;  and 
it  was  then  shown  what  idea  they  had  had  about  the  state 


A  A  A 

I  II 


HEAVEN  AND  HELL 


yet  must  be  removed  in  order  that  he  may  be  saved  ;  nor 
can  they  be  removed  unless  he  sees  them  in  himself  and 
acknowledges  them,  and  afterward  ceases  to  will  them,  and 
at  length  holds  them  in  aversion ;  then  they  are  first  re- 
moved.    This  cannot  be  effected  unless  man  be  both  in 
good  and  in  evil,  for  from  good  he  may  see  evils,  but  can- 
not from  evil  see  goods.     The  spiritual  goods  which  man 
is  capable  of  thinking,  he  learns  from  childhood  from  the 
reading  of  the  Word  and  from  preaching ;  and  moral  and 
civil  goods  he  learns  from  a  life  in  the  world.     This  is  the 
first  reason  why  man  ought  to  be  in  freedom.     Another 
reason  is,  because  nothing  is  appropriated  to  man  except 
what  is  done  from  the  affection  of  love.     Other  things  in- 
deed may  enter,  but  no  farther  than  the  thought,  and  not 
into  the  will ;  and  what  does  not  enter  even  into  the  will 
of  man,  does  not  become  his,  for  thought  derives  all  that 
it  has  from  memory,  but  the  will  derives  all  that  it  has  from 
the  life  itself.     Nothing  is  ever  free  which  is  not  from  the 
will,  or  what  is  the  same,  from  the  affection  of  love.     For 
whatever  a  man  wills  or  loves,  this  he  does  freely ;  hence 
it  is,  that  the  freedom  of  man  and  the  affection  of  his  love, 
or  of  his  will,  are  one.     Man  therefore  has  freedom  in 
order  that  he  may  be  affected  with  truth  and  good,  or  love 
them,  and  that  thus  they  may  become  as  his  own.     In  a 
word,  whatever  does  not  enter  into  man  in  freedom,  does 
not  remain,  because  it  is  not  of  his  love  or  will,  and  what 
is  not  of  man's  love  or  will,  is  not  of  his  spirit.     For  the 
esse  of  the  spirit  of  man  is  love  or  will.     It  is  said  love  or 
will,  because  what  a  man  loves,  this  he  wills.     This  now  is 
the  reason  that  man  cannot  be  reformed  unless  he  be  in 
freedom.     But  more  may  be  seen  on  the  subject  of  man's 
freedom  in  the  Arcana  Ccelestia. 

599.  To  the  intent  that  man  may  be  in  freedom,  for  the 
sake  of  his  being  reformed,  he  is  conjoined  as  to  his  spirit 
with  heaven  and  with  hell.  For  there  are  with  every  man 
spirits  from  hell  and  angels  from  heaven.     By  spirits  from 


man    in    FREEDOM    BY   THE    EQUILIBRIUM        445 

hell  man  is  in  his  own  evil,  but  by  angels  from  heaven  man 
is  in  good  from  the  Lord ;  thus  he  is  in  spiritual  equilib- 
rium, that  is,  in  freedom.  That  to  every  man  are  adjoined 
angels  from  heaven  and  spirits  from  hell,  may  be  seen  in 
the  chapter  on  the  conjunction  of  heaven  with  the  human 
race  (n.  291-302). 

600.  It  is  to  be  known  that  the  conjunction  of  man  with 
heaven  and  with  hell  is  not  immediately  with  them,  but 
mediately  through  spirits  who  are  in  the  world  of  spirits. 
These  spirits  are  with  man,  but  none  from  hell  itself  and 
from  heaven  itself.  Through  evil  spirits  in  the  world  of 
spirits  man  is  conjoined  with  hell,  and  through  good  spirits 
there,  with  heaven.  Because  this  is  so,  the  world  of  spir- 
its is  in  the  midst  between  heaven  and  hell,  and  in  that 
world  is  equilibrium  itself.  That  the  world  of  spirits  is 
midway  between  heaven  and  hell,  may  be  seen  in  the  chap- 
ter on  the  world  of  spirits  (n.  421-431)  ;  and  that  equilib- 
rium itself  between  heaven  and  hell  is  there,  may  be  seen 
in  the  last  chapter  (n.  589-596).  From  these  things  it  is 
now  evident  whence  man  has  freedom. 

601.  Something  further  is  to  be  told  about  the  spirits 
adjoined  to  man.  An  entire  society  can  have  communica- 
tion with  another  society,  and  Ukewise  with  an  individual, 
wherever  he  is,  by  a  spirit  sent  forth  from  the  society  ;  this 
spirit  is  called  the  subject  of  many.  It  is  the  same  in  re- 
gard to  man's  conjunction  with  societies  in  heaven,  and  with 
societies  in  hell,  by  spirits  adjoined  to  him  from  the  world 
of  spirits.     On  this  subject  see  also  the  Arcana  Ccelestia. 

602.  Lastly,  respecting  man's  innate  prepossession  in  re- 
gard to  his  life  after  death,  which  is  from  the  influx  of 
heaven  with  him,  this  is  to  be  noted.  There  were  some 
of  the  simple  common  people,  who  in  the  world  had  lived 
in  the  good  of  faith.  They  were  brought  into  a  similar 
state  to  that  in  which  they  had  been  in  the  world,  as  may 
be  effected  with  every  one  when  the  Lord  grants  it ;  and 
it  was  then  shown  what  idea  they  had  had  about  the  state 


446 


HEAVEN    AND    HELL 


of  man  after  death.  They  said  that  some  who  were  intel- 
ligent asked  them  in  the  world  what  they  thought  about 
their  soul  after  the  life  in  the  world ;  and  they  replied  that 
they  did  not  know  what  the  soul  is.  They  were  asked  fur- 
ther what  they  believed  about  their  state  after  death ;  and 
they  said  that  they  believed  that  they  should  live  as  spirits. 
They  were  then  asked  what  belief  they  had  respecting  a 
spirit,  and  they  said  that  he  is  a  man.  They  were  next 
questioned  how  they  knew  this ;  and  they  said  that  they 
knew  it  because  it  is  so.  The  intelligent  men  who  ques- 
tioned them  wondered  that  the  simple  had  such  a  faith,  and 
that  they  themselves  had  it  not.  From  this  it  was  made 
plain  that  with  every  man  who  is  in  conjunction  with  heaven 
there  is  an  innate  prepossession  concerning  his  life  after 
death.  This  innate  prepossession  is  from  no  other  source 
than  from  influx  out  of  heaven,  that  is,  through  heaven  from 
the  Lord,  by  means  of  spirits,  who  are  adjoined  to  man 
from  the  world  of  spirits.  And  this  they  have  with  whom 
the  freedom  ofthinking  has  not  been  extinguished  by  prin- 
ciples adopted,  and  confirmed  by  various  arguments,  in  re- 
gard to  the  soul  of  man,  which  they  say  is  either  pure 
thought,  or  some  animate  principle,  the  seat  of  which  they 
seek  in  the  body ;  when  yet  the  soul  is  nothing  but  the  life 
of  man,  and  the  spirit  is  the  man  himself — the  earthly 
body,  which  he  carries  about  with  him  in  the  world,  being 
only  an  agent,  by  which  the  spirit,  which  is  the  man  him- 
self, is  enabled  to  act  fitly  in  the  natural  world. 

603.  What  has  been  said  in  this  work  about  heaven,  the 
world  of  spirits,  and  hell,  will  be  obscure  to  those  who  are 
not  in  the  enjoyment  of  knowing  spiritual  truths,  but  clear 
to  those  who  are  in  that  enjoyment,  and  especially  to  those 
who  are  in  affection  for  truth  for  the  sake  of  truth,  that  is, 
who  love  truth  because  it  is  truth ;  for  whatever  is  loved 
enters_with  light  into  the  idea  of  the  mind,  especially  truth 
when  it  is  loved,  because  all  truth  is  in  light." 


^M,;^^  p^^    -j^^  ^ 


'U^ 


EXTRACTS  FROM  THK  ARCANA 


447 


Extracts  from  the  Arcana  Qelestia  concerning  the  Free- 
dom OF  Man,  Influx,  and  the  Spirits  by  whom  Communica- 
tions ARE  Effecfed. 


Freedom.  All  freedom  is  of  love  or  affection,  since  what  a  man 
loves,  this  he  does  freely,  n.  2870,  3158.  8987,  8990,  9585,  9591.  Be- 
cause freedom  is  of  love,  it  is  the  life  of  every  one,  n.  2873.  Nothing 
appears  as  man's  own,  except  what  is  from  freedom,  n.  2880.  There  is 
heavenly  freedom  and  infernal  freedom,  n.  2870,  2873,  2874,  9589, 9590. 

Heavenly  freedom  is  of  heavenly  love,  or  of  the  love  of  good  and 
truth,  n.  1947,  2870,  2872.  And  inasmuch  as  the  love  of  good  and  of 
truth  is  from  the  Lord,  freedom  itself  consists  in  being  led  of  the  Lord, 
n.  892,  905,  2872,  2886,  2890-92,  9096,  9586,  9587,  9589-91.  Man 
is  introduced  into  heavenly  freedom  by  the  Lord  through  regenera- 
tion, n.  2874,  2875,  2882,  2892.  Man,  in  order  to  be  capable  of  being 
regenerated,  ought  to  have  freedom,  n.  1937,  1947,  2876,  2881,  3145, 
3146,  3158,  4031,  8700.  Otherwise  the  love  of  good  and  of  truth 
cannot  be  implanted  in  man,  and  appropriated  to  him  apparently  as 
his  own,  n.  2877,  2879,  2880,  2888.  Nothing  is  conjoined  to  man  in 
a  state  of  compulsion,  n.  2875,  8700.  If  man  could  be  reformed  by 
compulsion,  all  would  be  saved,  n.  2881.  Compulsion  in  reformation 
is  hurtful,  n.  4031.  All  worship  from  freedom  is  worship,  but  not  that 
which  is  from  compulsion,  n.  1947,  2880,  7349,  10097.  Repentance 
ought  to  be  done  in  a  free  state,  and  what  is  done  in  a  state  of  com- 
pulsion is  of  no  avail,  n.  8392.  States  of  compulsion,  what  they  are, 
n.  8392. 

It  is  granted  to  man  to  act  from  freedom  of  reason,  that  good  may 
be  provided  for  him,  and  on  this  account  man  is  in  the  freedom  of 
thinking  and  willing  also  what  is  evil,  and  likewise  of  doing  it,  so  far 
as  the  laws  do  not  forbid,  n.  10777.  Man  is  held  by  the  Lord  between 
heaven  and  hell,  and  thus  in  equilibrium,  that  he  may  be  in  freedom 
for  the  sake  of  reformation,  n.  5982,  6477,  8209,  8987.  What  is  in- 
seminated in  freedom  remains,  but  not  what  is  inseminated  in  compul- 
sion, n.  9588.  On  this  account  freedom  is  never  taken  away  from  any 
one,  n.  2876,  2881.  No  one  is  compelled  by  the  Lord,  n.  1937,  1947. 
A  man  may  compel  himself  from  a  principle  of  freedom,  but  not  be 
compelled,  n.  1937,  1947.  A  man  ought  to  compel  himself  to  resist 
evil,  n.  1937,  1947,  7914.  And  likewise  to  do  good  as  from  himself, 
but  still  to  acknowledge  that  it  is  from  the  Lord,  n.  2883,  2891,  2892, 
7914.  Man  has  a  stronger  freedom  in  temptation  combats  in  which  he 
conquers,  since  then  he  forces  himself  more  interiorly  to  resist,  although 
it  appears  otherwise,  n.  1937,  1947»  2881. 


448 


HEAVEN  AND  HELL 


Infernal  freedom  consists  in  being  led  by  the  loves  of  self  and  of  the 
world  and  their  lusts,  n.  2870,  2873.  They  who  are  in  hell  know  no 
other  freedom,  n.  2871.  Heavenly  freedom  is  as  distant  from  infernal 
freedom,  as  heaven  is  from  hell,  n.  2873,  2874.  Infernal  freedom, 
which  consists  in  being  led  by  the  loves  of  self  and  of  the  world,  is 
not  freedom  but  servitude,  n.  2884,  2890 :  since  servitude  consists  in 
being  led  of  hell,  n.  9586,  9589,  9590. 

Influx.  All  things  flow  in  which  man  thinks  and  wills,  from  expe- 
rience, n.  904,  2886-88,  41 5 1,  4319,  4320,  5846,  5848,  6189,  6191,  6194, 
6197-99,  6213,  7147,  10219.  Man's  capacity  of  viewing  things,  of 
thinking,  and  of  concluding  analytically,  is  from  influx,  n.  4319,  4320, 
5288.  Man  could  not  live  a  single  moment,  if  influx  from  the  spiritual 
world  were  taken  away  from  him,  from  experience,  n.  2887,  5849,  5854, 
6321.  The  life  which  flows  in  from  the  Lord  varies  according  to  the 
state  of  man,  and  according  to  reception,  n.  2069,  5986,  6472,  7343. 
With  the  evil,  the  good  which  flows  in  from  the  Lord  is  turned  into 
evil,  and  the  truth  into  falsity,  from  experience,  n.  3642,  4632.  The 
good  and  truth  which  continually  flows  in  from  the  Lord,  is  so  far  re- 
ceived as  it  is  not  opposed  by  evil  and  falsity,  n.  241 1,  3142,  3147, 
5828. 

All  good  flows  in  from  the  Lord,  and  all  evil  from  hell,  n.  904,  4151. 
Man  believes  at  this  day  that  all  things  are  in  himself,  and  are  from 
himself,  when  yet  they  flow  in,  and  he  may  know  this  from  the  doctrine 
of  the  church,  which  teaches  that  all  good  is  from  God,  and  all  evil 
from  the  devil,  n.  4249,  6193,  6206.  But  if  man  believed  according  to 
the  doctrinal  tenet,  he  would  not  then  appropriate  evil  to  himself,  nor 
would  he  make  good  to  be  his  own,  n.  6206,  6324,  6325.  How  happy 
the  state  of  man  would  be,  if  he  beUeved  that  all  good  flows  in  from  the 
Lord,  and  all  evil  from  hell,  n.  6325.  They  who  deny  heaven,  or  know 
nothing  concerning  it,  are  ignorant  that  there  is  any  influx  from  thence, 
n.  4322,  5649,  6193,  6479.  What  influx  is,  illustrated  by  comparisons, 
n.  6128,  6190,  9407. 

The  all  of  life  flows  in  from  the  first  fountain  of  life,  because  it  is 
from  that  source,  thus  from  the  Lord,  and  it  continually  flows  in,  n. 
3001,  3318,  3337,  3338,  3344,  3484,  3619,  374i-43»  4318-20,  4417, 
4524,  4882,  5847,  5986,  6325,  646^70,  6479,  9276,  10196.  Influx 
is  spiritual,  and  not  physical,  thus  influx  is  from  the  spiritual  world 
into  the  natural,  and  not  from  the  natural  into  the  spiritual,  n.  3219, 
51 19,  5259,  5427,  5428,  5477,  6322,  91 10.  Influx  is  through  the 
internal  man  into  the  external,  or  through  the  spirit  into  the  body,  and 
not  the  reverse,  because  the  spirit  of  man  is  in  the  spiritual  world,  and 
the  body  in  the  natural,  n.  1702,  1707,  1940,  1954,  5 119,  5259,  5779, 
6322,  9380.     The  internal  man  is  in  the  spiritual  world,  and  the  exter- 


EXTRACTS  FROM  THE  ARCANA 


449 


nal  in  t^  natural  world,  n.  978,  1015,  3628,  4459,  4523,  4524,  6057, 
630  ^  Ji-09,  10156,  10472.  It  appears  as  if  there  were  influx  from 
e        nals  with  man  into  internals,  but  it  is  a  fallacy,  n.  3721.     With 

n  there  is  influx  into  his  reason,  and  through  this  into  knowledges, 
.nd  not  the  reverse,  n.  1495,  1707,  1940.  What  is  the  order  of  influx, 
n.  775,  880,  1096,  1495,  7270.  There  is  immediate  influx  from  the 
Lord,  and  likewise  mediate  through  the  spiritual  world  or  heaven,  n. 
6063,  6307,  6472,  9682,  9683.  The  Lord's  influx  is  into  good  with 
man,  and  through  good  into  truth,  but  not  the  reverse,  n.  5482,  5649, 
6027,  8685,  8701,  10153.  Good  gives  the  faculty  of  receiving  influx 
from  the  Lord,  but  not  truth  without  good,  n.  8321.  Nothing  is  inju- 
rious which  flows  into  the  thought,  but  what  flows  into  the  will,  since 
the  latter  is  appropriated  to  man,  n.  6308. 

There  is  a  general  influx,  n.  5850.  It  is  a  continual  effort  to  act 
according  to  order,  n.  621 1.  This  influx  is  into  the  lives  of  animals, 
n.  5850.  And  Ukewise  into  the  subjects  of  the  vegetable  kingdom, 
n.  3648.  Also  according  to  general  influx  thought  falls  into  speech, 
and  will  into  actions  and  gestures  with  man,  n.  5862,  5990,  6192, 
621 1. 

Subject  Spirits.  Spirits  sent  forth  from  societies  of  spirits  to  other 
societies,  also  to  other  spirits,  are  called  subjects,  n.  4403,  5856.  Com- 
munications in  the  other  life  are  efi'ected  by  such  emissary  spirits,  n. 
4403,  5856,  5983.  A  spirit  who  being  sent  forth  serves  for  a  subject, 
does  not  think  from  himself,  but  from  those  by  whom  he  is  sent  forth, 
n.  5985-87.      Several   particulars   concerning   those  spirits,  n.  59SS 

5989- 


INDEX  TO   HEAVEN   AND   HELL 


The  figures  refer  to  the  numbers. 


Abraham.  Signification  of  Abraham, 
Isaac,  and  Jacob,  also  David,  526.  The 
uersons  not  thought  of  by  angels,  526. 
None  of  them  saved  by  immediate  mer- 
cy, 526.  Abraham,  Lot,  Joshua,  and 
others  saw  the  Lord  as  a  man,  84. 

Abstraction.     From  the  bodv,  4.^S,  440. 

Action.  And  reaction  in  the  natural 
world  irom/brce,  in  the  spiritual  world 
from  /(/e,  5S9. 

Administrations.  Ecclesiastical,  civil, 
and  domestic,  in  heaven,  3S8. 

A iju  ..TE K  V.  Common  in  the  Church,  3 74. 
The  love  of  falsity  conjoined  with  evil, 
374.  How  regarded  by  angels,  and 
heaven  closed  against,  384.  One  who 
made  light  of,  385.  The  enjoyment  ad- 
vances toward  hell,  386. 

Adilts.  Difference  between  and  those 
who  die  in  infancy,  345. 

Afkection.  Not  from  one's  self,  203. 
Ruling  affection  in  all  other  affections, 
236.  Remainsafter  death,  461-469.  Ex- 
tends into  societies  in  heaven  or  hell, 
203,  477.     See  Love. 

Affinitv.  In  heaven  according  to  good, 
46,  note.  Nearness  according  to,  193. 
Consociation  according  to,  205. 

Africans.  The  best  of  Gentiles:  wish 
to  be  called  obedient,  not  faithful,  326. 

Age.  Golden,  silver,  copper,  and  iron, 
115.  Golden  described,  252.  On  enter- 
ing the  other  life  all  of  similar  age  to 
that  in  the  world,  330.  The  old  be- 
come young,  414. 

Ancient.  Ancients  knew  correspond- 
ence, the  most  ancient  (327  note)  thought 
from  it,  and  conversed  with  angels,  87, 
115,  249  note.  Most  ancient  had  imme- 
diate revelation,  the  ancient  by  corre- 
spondences, 306.  Ancient  church  over 
great  part  of  Asia,  322,  327 ;  their  Word, 
327  note  ;  their  wisdom,  323  ;  great  num- 
bers went  to  heaven,  415  ;  their  doctrine 
was  of  charity,  481  note,  558  note;  some 
in  a  dark  place  for  ages,  327 ;  elevation 
from  sensuals,  74  note. 

And.  Occurring  often  in  Hebrew  Word, 
241- 


Angels.  Constitute  heaven,  7;  all  from 
the  human  race,  311;  know  and  perceive 
the  inflow  of  life  from  the  I^ord,  S;  at- 
tribute nothing  to  themselves,  9;  are  all 
forms  of  cliarity,  17;  of  wonderful  beau- 
ty* '7»  75.  <*^>;  \ov<t  beams  from  them, 
17;  the  Lord  turns  their  faces  toward 
Himself,  17,  142-144;  yet  from  thought 
they  have  a  look  to  other  quarters,  144. 
Celestial  and  spiritual,  21 -28;  celestial 
receive  Divine  truths  in  life,  25,  26,  225; 
never  reason  about  truths  nor  mention 
faith,  270;  are  in  most  innocence  and 
nearest  the  Lord,  280;  spiritual  receive 
in  thought  tirst,  25;  celestial  receive 
more  of  Divine  good,  spiritual  more  of 
Divine  truth,  133;  celestial  and  spiritual 
do  not  dwell  together,  27;  cannot  go 
from  one  heaven  into  another,  35,  146; 
celestial  led  by  the  Lord  immediately, 
the  spiritual  mediately,  208,  215.  Inter- 
mediate celestial -spiritual  societies,  27; 
in  natural  heaven  spiritual-natural  and 
celestial-natural,  31 ;  internal  and  exter- 
nal in  each  heaven,  32.  Nearness  ac- 
cording to  similarity  of  good,  42-46, 
1 93 J  205;  arranged  according  to  good, 
43 ;  according  to  kind  and  degree  of 
love,  149;  some  of  the  best  live  apart, 
50;  change  of  place  by  cliange  of  state, 
192 ;  in  lower  heaven  do  not  see  the 
heavens  above,  but  as  a  cloud,  209;  in 
higher  heaven  see  those  below,  but  do 
not  speak  with  them,  209;  see  what  is 
near  them  and  have  no  perception  in 
themselves  of  what  is  passing  even  in 
their  own  society,  594;  can  enter  into 
man's  interior  thought  and  memory  and 
so  speak  with  him,  246;  by  spiritual 
ideas,  ibS;  those  who  converse  with 
angels  see  what  is  in  heaven,  and  the 
angels  see  what  is  on  earth,  252;  seen 
by  Swedenborg  as  stars,  69.  Angels  in 
perfect  human  form,  73-77  ;  so  seen  by 
Swedenborg,  74;  have  all  the  senses, 
170;  seen  only  by  spiritual  sight,  76; 
have  garments,  houses,  etc.,  but  in  per- 
fection, 177,  183;  cities  and  palaces, 
184,  185;  changes  of  state,  154-161,  166; 


451 


452 


INDEX 


outside  things  change  accordingly,  156; 
causes  of  change,  158;  are  continually 
perfected,  221,  15S,  note.  Every  angel 
a  heaven  in  least  form,  sr-sS,  73;  has 
communication  with  all  heaven,  73. 
Angels  say  they  are  in  the  Lord,  81 ;  the 
Lord  is  with  them  and  in  them,  147; 
they  have  understanding  and  light  from 
Divine  truth,  and  are  called  angels  of 
light,  12H;  have  power  from  Divine 
truth,  137,  22S-233  ;  but  are  veiled  from 
the  Sun  with  a  cloud,  120;  see  the  Lord 
through  their  eyes,  but  He  sees  them  in 
the  forehead,  145;  have  three  degrees 
of  life,  open  or  closed,  208.  Angels 
know  nothing  of  time,  163,  165,  168; 
nor  space,  191 ;  their  idea  of  eternity, 
167;  speak  by  spiritual,  not  natural 
ideas,  168;  the  less  wise  consult  the 
more  wise  and  they  inquire  of  the  Lord, 
214,  see  also  215  ;  they  have  delight  ac- 
cording to  reception  of  wisdom,  266; 
their  condition  and  enjoyments,  489; 
their  equilibrium,  591  ;  they  would  from 
proprium  tend  toward  hell,  592.  An- 
gels are  attendant  with  every  man,  247, 
391  ;  do  not  look  at  the  back  of  one's 
head,  144;  their  power  over  spirits  by 
their  look,  232  ;  how  represented  in  art, 
74;  their  occupations,  387-394.  Signi- 
fication in  the  Word,  8,  391.  The  Lord 
so  called,  52  ;  man  so  called,  314.  An- 
gels rejoice  at  the  new  revelation,  311. 

Animals.  Difference  between  animals 
and  man,  39,  108,  202,  296,  352,  435; 
their  correspondence,  no;  governed  by 
general  influx,  296,  567.    See  Kingdom. 

Anxiety.     Spirits  who  cause,  299. 

Apostles.  Their  representation,  526  note. 

Appearances.  In  heaven,  170-176.  Things 
seen  in  heaven  real  appearances,  really 
exist,  175.  Appearances  that  do  not 
correspond  to  interiors  not  real,  175. 

Apprehension.     Internal  hearing,  434. 

Architecture.  In  heaven  is  the  very 
art  itself,  185.     See  Dwellings. 

Arms.  Signify  power  of  truth,  96  note, 
97,  231.  Those  in  the  arms  of  the 
Greatest  Man  in  power,  231.  Naked 
arm  seen  with  power,  231. 

Arts.     Uf  infernal  spirits,  576-581. 

Assyria.     Signifies  the  rational,  307. 

At.mosphere.  Of  spiritual  world,  235, 
462. 

Avarice.     Corresponds  to  filth,  363. 

Baptism.  Only  a  sign  and  memorial  of 
regeneration,  329. 

Beasts.     See  A  nimals. 

Beauty.     Natural  does  not  involve  spir- 
itual,  99.      Spiritual  in   proportion   to 
foodness,  131,  and  to  interior  love,  459. 
leauty  of  angels,  80,  414. 

Bees.     Their  instinct,  108. 

Belts.     Around  the  Sun  of  heaven,  120, 

159- 
Birds.     Their  instinct,  108;  correspond- 
ence, no. 


Birth.  Spiritual,  effected  by  knowl- 
edges of  good  and  truth,  345.  Re-birth 
necessary,  342  note. 

Body.  Formed  for  obedience  to  good 
and  truth,  137.  Receives  its  first  sen- 
sations from  natural  world,  331,  but 
what  is  felt  in  the  body  has  its  origin 
from  what  is  spiritual,  373  ;  for  the  body 
is  the  image  of  the  mind,  374.  Uses  of 
heaven  various  like  those  of  the  body, 
406,  which  has  correspondence  with 
heaven,  418.  Spirit  must  have  a  body, 
434  ;  every  part  is  actuated  by  the  spir- 
it, 453.  Spirit  remains  in  until  motion 
of  heart  has  ceased,  447 ;  earthly  body 
alone  left  behind,  461-469;  man  is  to 
appearance  in  same  body  after  death, 
461.  What  it  is  to  withdraw  from  the 
body,  438,  440;  what  to  be  in  the  body 
of  tne  Lord,  81. 

Book  of  Life.  Man's,  his  ruling  love, 
236;  inscribed  on  the  whole  man  and 
there  examined,  463. 

Books.     Read  from  the  memory,  462,  463. 

Brain.  Particulars  of  thought  and  will 
inscribed  on,  463. 

Bread.     Correspondence,  in,  340  note. 

Breadth.  Signifies  state  of  truth,  197, 
198  note.  In  heaven  from  north  to 
south,  197. 

Breast.  Signifies  charity,  97,  see  also 
96. 

Bride.     The  Church  called,  180. 

Bridegroom.     The  Lord  called,  180. 

Bullock.  Signifies  natural  affections, 
no. 

Camel.     Signifies    general    knowledge, 

365- 

Care.     For  the  morrow,  278. 

Carried.  By  the  spirit  to  another  place, 
192,  439-441- 

Caterpillars.  Instinct  and  changes, 
108. 

Centre.  The  Lord  the  common  centre, 
124,  142. 

Cerebellum.  Corresponds  to  wisdom, 
and  celestial  angels  flow  into,  251. 

Cerebrum.  Corresponds  to  intelligence, 
and  spiritual  angels  flow  into,  251. 

Changes.  Of  place  from  changes  of 
state,  192,  195.  Of  state  of  angels,  154- 
161. 

Character.  Determined  by  ruling  love 
and  known  by  faces,  etc.,  363  ;  remains 
to  eternity,  363  ;  after  death  determined 
by  life  in  the  world,  470-484. 

Charity.  Life  of  leadJs  to  heaven,  360, 
is  a  life  according  to  the  command- 
ments, 535 ;  extends  to  minutest  things, 
481  note.  Beauty  the  form  of  charity, 
414. 

Children.  In  heaven, 329-345.  Their  edu- 
cation, 4,  329-337.  342-344-  All  received, 
308  note,  329,  and  form  a  third  part  of 
heaven,  4,  see  also  416;  do  not  know 
of  having  lived  in  the  world,  but  call 
themselves  the  Lord's  children,  345 ;  in- 


INDEX 


453 


nocence,  from  having  no  inner  thought, 
and  no  self-hood,  mind  not  being  yet 
formed,  277  ;  are  under  the  Lord's  spe- 
cial care,  receiving  influx  from  third 
heaven,  and  this  the  source  of  i^arenlal 
love,  277.  Their  interiors  formed  by 
inflow  of  innocence,  282 ;  are  not  angels 
but  become  angels,  330,  340;  their  state 
excellent  because  innocent,  330;  their 
superior  condition  in  the  other  life,  331. 
Who  have  the  care  of  them,  332 ;  their 
heaven  in  front,  332,  in  the  province 
of  the  eyes,  333 ;  some  spiritual  and  oth- 
ers celestial,' 333,  339.  Taught  in  heaven 
by  representatives,  353 ;  tenderness  of 
state,  336;  seen  in  a  garden,  337; 
idea  of  things  as  alive,  33«;  growth  to 
earlv  manhood,  340;  have  hereditary 
evil^  342;  their  speech,  343;  resistance 
to  spirits,  343 ;  difference  from  those 
who  iTave  become  adult  in  the  world, 
345.  Children  on  earth  badly  trained, 
344. 
Ch  KisT.  The  name  given  from  the  Lord's 
Divine  spiritual,  24 ;  causes  fear  to  Cien- 
tiles  because  of  bad  life  of  Christians, 

325- 
Church.     Like  heaven  consists  of  many 

societies,  57.  The  whole  church  in- 
cludes all  who  acknowledge  the  Lord 
and  live  in  charity,  and  is  as  one  man  in 
sight  of  the  Lord,  305  note,  308,  318 
note ;  specifically  where  the  Word  is  and 
the  Lord  known,  the  heart  and  lungs, 
308,  328. 

Churches.  Places  of  worship,  called 
houses  of  God  in  celestial  kingdom, 
223 ;  of  wood  with  most  ancient  men, 
80  note. 

Cicero.     In  the  other  world,  322. 

CiTiBS.     In  heaven,  184. 

Cloud.  Signifies  literal  sense  of  the 
Word,  I.  Society  of  heaven  seen  as  a 
cloud,  69. 

Colors.  Correspond  to  varieties  of  truth, 
179,  356;  white  corresponds  to  truth, 
179,  red  to  good,  179  note. 

Coming.  Of  the  Lord  is  His  presence  in 
the  Word,  and  revelation,  i. 

Communication.  Of  sphere  of  life  in 
heaven,  49;  of  all  things,  199:  of  all 
good  things,  268;  of  all  thought,  2,  203  ; 
of  all  heaven  with  every  angel,  73,  85; 
of  all  joys,  399;  of  one  heaven  with 
another  by  influx,  206;  of  earth  with 
heaven  by  correspondence,  io()  note; 
by  correspondences,  called  influx,  207. 
Intelligence  and  wisdom  depend  on, 
204.  Inmost  of  spirit  in  respiration 
and  motion  of  the  heart,  44''>. 

Communion.     Heaven  a  communion   of 

all  goods,  268. 
Compulsion.    Does  not  make  good  to  be 

one's  own,  291.  is  hurtful,  ib.  note. 
Confirmed.     Wliat  is  confirmed  appears 
truth,  and  everything  can  be  confirmed, 

352- 


Con  JOINED.     What  can  be  conjoined  to 

the  Divine  cannot  be  dissipated,  435. 
Conjunction.     All   depends  on  turning 
one  to  another,  255.     Of  heaven  with 
human    race,    2<»i-302;     of    man   with 
heaven  or  hell  by  angels  aiid   spirits, 
292 ;  of  heaven  with  man  is  with  interi- 
ors, also  with  exteriors  by  correspttnd- 
ences,  300;  of  heaven  with  man  by  the 
Word,   303-310.     Without   conjunction 
man  could  not  think  or  have  any  spirit- 
ual life,  302  :  with  the  Lord  he  has  con- 
junction, but  with  angels  consociation, 
304.     Conjunction  with  heaven   means 
with  the  Lord,  304 ;  such  that  man  sub- 
sists from  heaven  and  heaven  from  man, 
304;    supplied  in   man's  place  by  the 
Word,  305.     Conjunction  of  good  and 
truth  fits  man  for  heaven,  of  evil  and 
falsity  for  hell,  422,  425 ;  of  understand- 
ing and  will,  423,  425. 
Connection.     Of   all    by   intermediates 
with  the  F  irst,  and  whatever  is  not  con- 
nected is  dissolved,  9,  302-305. 
Conscience.      Who    have    conscience  — 
true  conscience,   spurious    conscience, 
false  conscience.  299  note. 
Consociation.     According  to  good,  42- 
46 ;  of  goods  and  truths  in  the  order  of 
heaven,  205;  of  man  with  angels,  304. 
Consonants.    No  hard  consonants  in  ce- 
lestial speech,  241.     Ideas  of  thought 
expressed  by  consonants  in  lower  heav- 
ens, 261. 
Continuous.    In  what  is  continuous,  dis- 
tance measured  only  by  what  is  not  con- 
tinuous, 196. 
Copper.      Signifies    natural    good,    115. 

Copper  age,  ns. 
CoRKEspoNDENCFs.  Word  written  by,  i. 
Of  all  things  of  heaven  with  all  of  man, 
87-102  ;  with  all  things  of  nature,  103- 
115,  and  with  what  man  produces  from 
them,  104;  of  the  heavens  to  one  an- 
other, 100 ;  of  the  lowest  heaven  to  the 
members  of  the  human  body,  io<>;  ev- 
erything correspondent  that  is  from  Di- 
vine order,  107;  of  natural  with  spirit- 
ual enjoyments,  487-489.  Correspond- 
ence with  heaven  is  with  the  Divine 
Human,  lo!  ;  cannot  be  known  but  by 
revelation,  no;  was  well  known  to  the 
ancients,  and  the  most  ancient  people 
thought  from  it,  87;  is  eifected  by  uses, 
n2.  Correspondence  of  light  and  heat, 
of  days  and  seasons  and  years,  155- 
Things  in  heaven  that  correiiiond  really 
exist,  175,  1 78.  Communication  by  is 
called  influx,  207.  In  the  Word,  ni 
note. 
Darkness.     Signifies  falsities  from  evil, 

123,  487. 
Daughter.    Signifies  affection  for  good, 
382.     Daughter-in-law,  good  conjoined 
to  truth,  ^82. 
David.    Represented  the  Lord,  216  note, 
526. 


454 


INDEX 


Dawn.    Corresponds  to  a  state  of  peace, 

289. 

Day.     Signifies  states  of  life,  155,  165. 

Daybreak.  Signifies  obscurity  preced- 
ing light,  155. 

Death.  In  this  world  is  entrance  into 
the  other,  445,  493.  Life  of  evil  is  spir- 
itual death,  80,  474.  Signifies  resurrec- 
tion, 445. 

Decalogue.  The  laws  of  spiritual,  mor- 
al, and  civil  life,  53 1. 

Deeds.  Or  works :  according  to  interior 
will  and  thought,  472-476;  whole  man 
shown  in,  475 ;  the  ultiniates  of  will  and 
thought,  475 ;  constitute  man's  life  after 
death,  476;  all  partake  of  moral  and 
civil  life  and  are  of  heavenly  or  of  infer- 
nal love,  484;  from  man  himself  are 
evil,  484. 

Degrees.  Three  degrees  with  every  one, 
33,  34.  208.  Continuous  and  discrete, 
3S,  211.     Inmost,  39. 

Delights.     See  enjoyments. 

Devii..  Not  created  an  angel  of  light, 
311,  544;  all  hell  called  the  devil  and 
Satan,  311,  note,  544;  those  in  particu- 
lar called  devils,  or  genii,  at  the  back, 
311,  544.     See  Satan. 

Dictation.  To  the  prophets  through 
spirits,  254;  of  the  Word  through  all 
the  heavens  to  man,  259. 

Difficult.  Life  that  leads  to  heaven 
not  so  difficult,  359. 

Di(;nity.  Attached  to  function  is  accord- 
ing to  dignity  of  use ;  all  ascribed  to  the 
Lord,  389. 

Distance.  Between  Sun  and  Moon  in 
heaven,  146;  between  quarters,  148; 
nearness  or  distance  according  to  simi- 
larity of  state,  or  desire,  42,  193-196; 
sig^nification  of  terms,  197. 

Divine.  The  Divine  is  One,  2 ;  makes 
heaven,  7,  8;  is  the  good  of  love  and 
truth  of  faith,  7 ;  is  called  Divine  truth, 
13,  140;  in  heaven  is  love,  14,  17;  in 
third  heaven  is  called  celestial,  in  sec- 
ond spiritual,  in  first  natural,  31 ;  is  in 
the  human  form,  78-S6;  all  things  exist 
from,  loS ;  those  who  deny  have  no  in- 
telligence—  their  fate,  354;  to  acknowl- 
edge and  to  live  wickedly  are  opposites, 
506. 

Divine  Good.  Conjoined  to  Divine  truth, 
is  the  good  of  love  with  angels,  13  ;  pro- 
ceeds from  the  Lord  to  ultimates,  con- 
stituting Divine  order,  107 ;  is  the  heat 
of  heaven,  117,  127, 133,  139;  not  in  but 
from  the  Lord,  139 ;  is  innocence  itself, 
282. 

Divine  Human.  Of  the  Lord,  78-86, 
extracts  from  A.  C,  loi. 

Divine  Love.  Shines  as  the  Sun  in 
heaven,  117,  127;  its  nature  and  inten- 
sity, 120;  is  the  heat  of  heaven,  133, 
136;  its  power,  138;  is  the  esse  from 
which  are  Divine  good  and  truth,  139. 

Divine  Truth.     Is  the  Divine  from  the 


Lord,  13,  140;  flows  from  Divine  love, 
like  light  from  the  sun,  13  ;  is  the  light 
of  heaven,  127-133,  518;  has  all  power, 
i37>  13^,  231,  232;  not  in  but  from  the 
Lord,  130;  called  the  Holy  proceeding, 
140;  all  intelligence  from,  170;  gives 
form  to  heaven,  266,  270;  is  the  Lord 
in  heaven,  271 ;  Divine  truths  inscribed 
on  inmost  angels,  270. 

Divine  Wisdom.  Is  the  light  of  heaven, 
131,  136. 

D<ictrine.  Must  be  drawn  from  the 
Word,  311  note;  from  heaven  accords 
with  inner  sense  of  the  Word,  516;  in 
Ancient  Church  was  of  cliarity,  481 
note;  adapted  to  perceptions  m  the 
several  heavens,  221,  227;  essential  is 
acknowledgment  of  the  Divine  Human 
of  the  Lord,  227. 

Dominion.  Of  two  kinds,  564;  not  sel- 
fish in  heaven,  218;  of  one  consort,  380. 

Doves.   Correspond  to  intellectual  things, 

IXC. 

Duration.  Of  first  state  of  man  after 
death,  498;  of  abode  in  the  world  of 
spirits,  426. 

Dwellings.  In  heaven,  183-190;  vari- 
ous and  more  magnificent  than  on  earth, 
183-185;  described,  185;  correspond  in 
all  particulars,  to  one's  good,  186. 

Ear.  Signifies  obedience,  96,  97;  corre- 
sponds to  perception  and  obedience, 
thus  to  intelligence,  271. 

Earth.  Signifies  the  church,  307.  Men 
of  this  eartn,  after  the  fall,  could  not  re- 
ceive immediate  revelation  like  those  of 
other  earths,  309,  who  adore  the  Divine 
under  a  human  form,  321.  Earths  in 
the  universe,  417.  Lower  earth,  391, 
513.     Earths  in  the  Universe,  cited, 

309,321,417,419-  ,     ^       , 

East.  In  heaven  where  the  Lord  is  seen, 
141 ;  signifies  love  and  its  good  in  clear 
perception,  148,  149;  in  hell  those  in 
evils  of  self  love  dwell  from  east  to 
west,  151. 

Education.  Of  children  in  heaven,  334- 
344  ;  how  different  from  that  of  children 
on  earth,  344. 

Elect.  Are  those  in  the  life  of  good  and 
truth,  420. 

Egypt.     Signifies  the  natural,  307. 

Elevation.  Of  understanding  into  light 
of  heaven,  130,  131. 

Employments.     See  Functions. 

End.  Nothing  regarded  by  the  Lord  and 
the  angels  but  ends,  which  are  uses, 
112.  Universal  end  in  heaven  is  the 
common  goocL  418. 

Enjoyment.  Every  good  has  its  enjoy- 
ment, which  is  of  love,  285 ;  known  by 
its  good,  2S8;  all  from  love,  396;  of 
soul  or  spirit  from  love  to  the  Lord  and 
the  neighbor,  396 ;  of  heaven  ineffable, 
398 ;  because  all  delight  in  communica- 
ting to  one  another,  399;  of  self  love 
1     opposed  to  that  of  heavenly  love,  399, 


INDEX 


455 


400;  from  heavenly  love  liardly  percti- 
tible  to  men,  bi^n  revealed  in  heaven, 
401 ;  all  in  heaven  Itlongs  to  uses, 
402;  of  life  turned  into  corresponding 
enjoyments,  485-490;  all  from  ruling 
love,  486;  as  various  as  ruling  loves, 
48b ;  in  pure  love  ineffable,  489 ;  re- 
mains forever  of  same  quality,  490.  See 
Happiness. 
Ens.  Those  who  worship,  3. 
Enthusiastic  —  spirits  mistaken  for  the 

Holy  Spirit,  249. 
Equilibrium.     Man  kept  in  by  good  and 
evil  spirits,  293,  536,  537;  man  kept  in 
freedom  thcjreby,  293,  536,  537,  S97-^Z  \ 
of  the  world  of  spirits  and  of  men,  540, 
600;  between  heaven  and  hell,  589-596; 
in  the  natural  world,  5.S9  ;  between  good 
and  evil,  589 ;  of  angels  and  devils,  591 ; 
everything  depends  on   for  existence, 
592;    how  regulated  with  increase   of 
numbers,  593. 
Esse.     Love  is  the  esse  of  life,   14  ;   the 
Divine  the  esse  of  the  Lord's  life,  86 : 
man's  will  the  esse  of  his  life,  26,  447, 
474,  notes. 
Essential.    Of  order  is  the  Divine  good, 
77  note,  523  ;  of  the  Church,  acknowl- 
edgment of  the  Divine  of  the  Lord,  86 ; 
of  all  heavenly  doctrine,  acknowledg- 
ment of  the   Divine   Human,  227;   of 
good  and  truth,  innocence,  281. 
Eternity.     Angels'  idea  of,  167. 
Evening.     Corresponds    to    wisdom   in 

shade,  155,  i  j6. 
Evil.  From  man's  selfhood,  484;  from 
love  of  self  and  the  world,  342  note, 
359  note ;  entails  its  own  punishment, 
509;  all  in  evil  interiorly  deny  the  Di- 
vine, 506;  man  the  cause  and  not  the 
Lord,  547  ;  has  falsity  within,  551. 
Evil  Spirits.  Turn  toward  the  moon  of 
the  world,  123,  151;  appear  monsters, 
131;  how  arranged  in  hell,  151;  one 
entering  among  the  good  confuses  the 
quarters,  152;  when  turned  toward 
heaven  have  intelligence,  153;  condi- 
tion of  various  kinds,  488;  some  sent 
into  caverns  for  a  time,  491  -  i"  ^^^^  seen 
in  heavenly  light  are  in  form  of  their 
evil,  55^;  even  desire  to  kill  the  Lord, 
562 ;  "  made  incompetent  by  self-love, 
563  ;  cast  themselves  into  hell,  548,  574; 
their  wickedness  and  direful  arts,  576- 
580;  how  much  exceeds  that  of  men, 
577;  tha  worst  are  in  evils  from  love  of 
self,  578.  Who  are  called  spirits  and 
who  genii,  578,  596.  Different  kinds  of 
wickedness,  580.  Good  spirits  can  see 
them,  but  they  cannot  see  the  good,  5S3. 
See  Genii. 
Examination.  In  other  life,  462,  463, 
481,  4q6:  of  the  whole  body,  beginning 
with  the  fingers,  463  ;   of  evil  spirits, 

574. 
Exist.     All  things  from  the  First,  9,  37, 
304.     With  the  Lord,  the  Existere  was 


the  Human,  86— Extracts  from  A.  C. ; 
with  man  ii  is  the  understanding,  474. 

Extension.  In  1  eaven  not  as  in  the 
world,  85  ;  of  thoughts,  203. 

Exteriors.  Man  in  during  life  of  the 
body  and  in  fi  ■;'  state  after  death,  492, 
493 ;  are  then  uncovered  and  reduced 
to  order,  498. 

Eye.  Signifies  understanding,  97,  145 ; 
corresponds  to  intelligence,  271;  inte- 
riors see  through,  ii8;  right  and  left, 
118;  the  Lord  seen  before,  118,  143- 
145;  angels  see  Him  through  their  eyes. 
He  sees  them  in  the  forehead,  145. 
Those  whose  eye?  are  open,  48;;  eyes 
of  evil  spirits  adapted  to  light  of  hell, 
can  see  nothing  outside,  584.  Those  in 
province  of  the  eyes  excel  in  understand- 
ing, 96 ;  infants  in  heaven  in  that  prov- 
ince, 333.  Of  a  needle  signifies  spirit- 
ual truth,  365. 

Face.  Angels  and  good  spirits  face  to- 
ward the  Lord,  17,  123,  142-144;  those 
in  self-love  face  away  from  the  Lord, 
1 7 ;  face  of  an  angel  form  of  his  affec- 
tion, seen  to  express  varied  affections 
of  his  society,  47 ;  quality  seen  in  face, 
48,  131.  458;  no  concealment  in  it  in 
heaven,  48 ;  an  index  of  the  mind,  91 ; 
the  form  of  the  interiors,  143 ;  the  Lord 
seen  before,  118:  determines  the  quar- 
ters in  heaven,  142.  Face  of  the  body, 
and  of  the  spirit  after  death,  its  changes, 
457  ;  of  angels  of  third  heaven  indescrib- 
ably beautiful,  459.  Corresponds  to  '.n- 
teriors,  251,  457  note. 

Faith.  The  light  of  truth,  from  cliarity, 
148 ;  ever\'thing  relating  to  doctrine  and 
consists  in  thinking  justly  and  rightly, 
36  s ;  separate  from  love  is  not  faith,  474 ; 
affection  for  truth,  480;  does  not  endure 
unless  from  heavenly  love,  482  ;  alone 
does  not  save,  4H2  ;  cannot  exist  alone, 
526 ;  from  idea  i>f  faith  alone  proceeds 
that  of  immediate  mercy,  526. 

Feet.  Signify  the  natural  part,  97-  Those 
in  the  province  of  the  feet  in  the  Great- 
est Man  who  are  in  the  lowest  good,  96. 

FiBKEs.     Of  the  body,  212,  413. 

Fire.  Signifies  love,  13,  118,  134,  568, 
570,  571.  Of  hell,  56^1-571;  is  lust,  354, 
570.  Fire  of  hell  and  fire  of  heaven 
from  Sun  of  heaven,  569.  Fire  of  hell 
visible,  571 ;  turned  into  cold  when  heat 
of  heaven  tlows  in,  572. 

Fir\'ament.  Of  heaven  —  signification 
and  who  are  in  it,  347. 

First.  All  things  must  be  connected 
with  the  First,  37,  106,  303.  First  state 
of  man  after  death,  450,  451,  457,  49'- 
498  ;  similar  to  that  in  the  world  and  is 
its  continuation,  494 ;  length  of  contin- 
uance, \^^. 

Flame.  Signifies  spiritual  good,  179;  in 
opp>osite  sense  evils  of  self-love,  5S5. 

Flowers.  And  flower-beds  signify  truths 
and  knowledges,  489  note. 


456 


INDEX 


Fm)D.  Spiritual  food  is  affection  for  good 
and  truth,  in;  knowledge,  intelligence, 
and  wisdom.  274,  340  note. 

FoKEHEAD.  Signifies  celestial  love,  145 
note,  251. 

ToRM.  In  most  perfect,  is  a  likeness  of 
parts  to  whole,  62,  72,  73.  Relates  to 
truth  and  truth  the  form  of  good,  107. 
Form  of  heaven,  200-212.  Results  from 
and  is  according  to  order,  201.  As  one  is 
a  form  of  heaven,  he  is  wise,  201-204; 
what  it  is  to  be  in  the  form  of  heaven, 
202 ;  man  created  to  be  in  form  of 
heaven,  454.  Form  of  inmost  heaven 
most  perfect,  middle  less,  lowest  least, 
211,459.  From  influx,  211.  Of  heaven 
compared  with  human  form,  212;  from 
Divine  Human,  212;  from  Truth  or 
Wisdom,  266,  270.  Man  in  perfect  hu- 
man form  after  death,  453-460 ;  beautiful 
according  to  love  and  life,  459.  Every 
good  and  truth  from  the  Lord  in  hu- 
man form,  460.  torms  of  spirits  in 
hell,  553. 

Freedom.  Of  love,  45,  293  ".  how  pre- 
served, 293,  298;  by  equilibrium,  293, 
537,  589,  590,  597-603  ;  of  interior  affec- 
tion,  506;   necessary  for  reformation, 

598- 

Friends.  And  relations  meet  and  recog- 
nize one  another  in  world  of  spirits,  but 
not  afterward,  unless  in  similar  state, 
427. 

Functions.  Of  angels  in  heaven,  387- 
394 ;  special  of  each  society  387,  distinct, 
391;  ecclesiastical,  civil,  and  domestic, 
388;  subordination  for  use,  389,  390; 
charge  of  children,  of  new  comers,  of 
men,  391 ;  discharged  from  the  Lord, 
391 ;  general  and  particular,  392 ;  of 
church  affairs,  393 ;  administrative,  393  ; 
all  labor  in  with  delight  from  love  of 
use,  393.  Work  corresponds  to  use, 
394. 

Gabriel.     Angelic  society  so  called,  52. 

Garden.  Signifies  intelligence,  in,  176. 
Gardens  in  heaven  described,  176,  1S5, 

489. 

Garments.  Signify  truths  because  they 
invest  good,  also  knowledges,  129  note, 
179,  365,  note;  shining  signify  truths 
from  the  Divine,  179.  In  heaven,  177- 
182 ;  are  real,  178,  181  ;  fine  in  propor- 
tion to  intelligence,  178,  179;  changed, 
laid  aside,  resumed,  181 ;  received  as 
gifts,  iSi ;  foul  in  hell,  182.  Angels  of 
inmost  heaven  do  not  wear,  178,  179, 
280. 

Gates.  Entrances:  in  world  of  spirits, 
428;  in  man,  430;  to  hell,  583,  585. 

Genii.  Who  are  so  called,  123,  151,  57^. 
571),  596;  turn  to  sun  of  the  world,  123, 
151 ;  quality  and  punishment,  578,  579; 
their  hells  closed,  579;  appear  like 
vipers,  579.  ,      ,., 

Gentiles.  Lot  in  the  other  life,  3,  318- 
328 ;  conjoined  to  heaven  by  the  Word, 


308;  live  a  moral  life,  319:  receive 
truths  in  the  other  life  and  acknowledge 
the  Lord,  319,  320;  one  who  heard 
Christians  reasoning,  320;  have  a  bad 
idea  of  Christians,  325 ;  give  up  the  wor- 
ship of  idols,  326;  wish  to  be  called  obe- 
dient, not  faithful,  326  ;  in  places  of  in- 
struction, 514-516;  Africans  the  best, 
326,  5 14.  Many  Gentile  nations  received 
their  religion  from  the  Ancient  Church, 
322. 
Gestures.  Will  manifested  in  91,  244. 
Gnashing.     Of  teeth,  what  it  means,  566, 

575.     Speech  of  hypocrites  like,  245. 
Goats.     Signification,  no. 
Gold.     Signification,    115,   307.     Golden 

age,  115. 
Good.     All  is  of  love,  23 ;  celestial  and 
spiritual,  23  ;  infinite  variety,  41 ;  every 
good  is  good  according  to  use,  107  ;  Di- 
vine good  proceeds  from  the  l^ord  to 
uhimates,  107 ;  all  things  relate  to  good 
and  truth,  9, 107,  138,  473  ;  good  of  faith 
is  truth  from  good,  118;  general  is  the 
source  of  individual,  217.     Every  good 
has  its  enjoyment,  which  is  of  love,  285  ; 
is  known  by  its  enjoyment,  288  ;  lias  an 
opposite  evil,  541.     Good  and  truth  con- 
joined are  one,  372.     Good  and  evil  are 
opposites,  546. 
Government.  In  heaven,  2 13-220;  of  mu- 
tual love  the  only  government  in  heaven, 
213;  in  celestial  heaven  called  justice, 
and  is  of  the  Lord  alone,  214,  216;  in 
spiritual   heaven  called  judgment,  and 
is  through  governors  and  laws,  215,216; 
differs  in  different  societies  according; 
to  functions,  217  ;  in  all  forms  regards 
good  as  end,  217  ;  those  who  administer 
are  in  more  love  and  wisdom  than  others, 
218;   minister  and  serve,   vet   live   in 
honor,  218.    Government  in  households, 
219;   in   hell  from  self-love,  220.     On 
earth  for  security  when  self-love  began 
to  rule,  220. 
Grain.     Signification,  in. 
Grass.     Signification,  489. 
Greatest.     He  is  greatest  who  is  Ieast» 

408. 
Greatest  Man.     Heaven  so  called,  59, 
64,  67,  94,  96.     Who  are  in  the  several 
members,  96 
Grief.    Cause  of,  299. 
Ground.     Human  mind  like„  356.. 
Grove.     Signification,  in,  489. 
H  A  N  DS.     See  A  rms. 

Hapi'Iness  and  Joy.  In  heaven,,  3^3- 
414  ;  internal  and  spiritual  and  thus  ex- 
quisite, 395,  412  ;  heavea  fcuU  of,  397  ;.  in 
communion  of  joys,  399 ;  consists  in 
performance  of  use,  403-405;  not  in  idle 
praise,  404;  indescribable  because  in 
inmosts,  409,  413  ;  could  not  be  borne 
by  spirits,  410  ;  one  degree  within  an- 
other, 410  ;  an  affection  of  innumerable 
joys,  413  ;  new  coaaers^  with  desire  to 
communicate,  414. 


INDEX 


457 


Head.     Signification,  97,  145.     Those  in 
the  head  m  Greatest  Man  excel  in  good, 
96.     Angels  do  not  look  at  back  of  head, 
144;  celestial  angels  flow  into  it,  251  ; 
genii  are  beneath  it,  579. 
Headstone,     Of  corner,  534- 
Heart.     Signifies  the  will  and  the  good 
of  love,  95,  446  note,  447-     When  move- 
ment  ceases  the  spirit  is  raised  up,  447- 
Heat.      In   heaven,    126-140;    from   Di- 
vine Good,  127,   133.  i3<^'.  is  l»ve,  133. 
135,  567;  corresponds  with  heat  of  the 
world,  135  ;  varies  according  to  the  love, 
134.     Heat  and  light  give  life  on  earth. 
136;  not  in  but  from  the  sun,  139.    Vital 
heat  from  love,   447,    S^"?,   S'^^-     Heat 
from   Sun   of  heaven   and   sun   of  the 
world,  567.     Effects  of  vernal  heat,  567  ; 
heavenly  and  infernal   from  the  same 
Sun,  how  changed,  569.    Heat  of  heaven 
extinguishes  that  of  hell,  572. 
Heaven.     In  two  kingdoms,  20-28,  95 ; 
in  three  heavens,  20,  29-40.    Is  the  king- 
dom of  God,  20 ;  celestial  kingdom  called 
His  dwelling-place,  24,  and  corresponds 
to  the  heart,  95:  spiritual  called    His 
throne,  24,  and  corresponds  to  the  lungs, 
95.     Each  heaven  has  an  internal  and 
an  external,  32  ;  and  innumerable  soci- 
eties, 41-50;  the  whole  led  as  one  angel, 
52,  63.     Heaven  not  without  but  within, 
54 ;  wherever  the  Lord  is  loved,  56 ;  is 
a  one  composed  of  parts,  56 ;  as  a  whole 
represents  one  man,  59-67,  4'^;  because 
from  the  Divine  Human  of  the  Lord, 
78-86 ;  called  the  Greatest  Man  and  Di- 
vine Man,  59;  hut  not  seen  as  a  man  by 
any  angel,  62.     Heaven  is  perfected  by 
increasing  numbers,  but  will  never  be 
full,  71;  its  leasts  like  the  whole,  72; 
is  a  communion,  73  ;  cannot  be  entered 
by  those  who  have  no  true  idea  of  it, 
83,  518.     The  heavens  correspond  one 
with  another,   100;  conjoined  with  the 
world  by  correspondence,   112;  distant 
from  the  Lord  according  to  reception, 
120;  called  Paradise,  136.   All  in  heaven 
turn  constantly  to  the  Lord.  123  ;  dwell 
distinct  in  quarters,  148,  193;  all  things 
mostly  as  in  the  world,  but  more  perfect 
and  more  abundant,  171,  and  different 
in  essence,  172.     Form  of  heaven  com- 
pared with  the  human,  212,  418;  from 
the  Divine  Human,  212.     Heaven  from 
the  human  race,  311-317;  all  received 
who  have  loved  good  and  truth,  35°'.  is 
the  Lord's  kingdom,  406,  407;  its  im- 
mensity,  415-420;    room   for  all,   420; 
those  go  to  heaven  who  are  in  ht;avenly 
loves,  481  ;  some  taken  up  immediately, 
491  \   how  introduced  when   prepared, 
519,  520.     Heaven   is  within   man,  33, 
54,  319;  life  for  heaven  not  so  difficult 
as  supposed,  359,  52S-535;  heaven  and 
heavenly  joy  the  same  thing,  VJ7;  not 
the  same  with  one  as  with  another,  405. 
Hebrew  LANGUAf;E.    Somewhat  like  an- 


gelic, 237 ;  its  vowels,  241 :  particle  and. 
241  ;  somewhat  like  primitive,  237,  2(xj: 
ancient  not  square,  260 ;  paper  from 
heaven  in  Hebrew  character,  260. 

Height.     Signifies  degrees,  197,  198,  307. 

Hell.  Inhabitants  appear  monsters,  80; 
are  opposed  to  innocence,  hate  little 
children,  283;  from  human  race,  3n~ 
317  ;  some  sent  down  at  once,  491  ;  the 
"Ixjrd  rules,  53<^>-544 ;  is  in  societies,  like 
those  in  heaven,  one  to  each,  541  ;  three 
hells,  as  three  heavens,  542  ;  how  ruled 
through  heaven,  543  ;  in  general  all  ruled 
through  fears,  543  ;  the  Lord  casts  no 
one  down,  but  evil  spirits  cast  them- 
selves, 545-S50.  574;  all  there  in  evils 
and  falsities,  not  in  truths,  551  ;  whole 
hell  in  form  one  devil,  553  ;  appearance, 
situation,  etc.,  5S2-588  ;  not  visible  from 
world  of  spirits,  583;  are  everywhere 
beneath  worid  of  spirits.  584,  588 ;  en- 
trances,  583,  585  ;  most  are   threefold, 

586  ;  arranged  in  quarters,  587;  direful- 
ness  decreases  from  north  to  south  and 
east,  587 ;  none  now  in  eastern  quarter, 

587  ;  number  of  hells,  588,  592  ;  distinct 
and  orderly  arrangement,  588 ;  equilib- 
rium between  hell  and  heaven,  589; 
how  restrained,  594  ;  continually  assault- 
ing heaven,  595  ;  those  in  hell  cannot 
be  saved,  S9S  :  two  kingdoms,  596. 

Hell-kire.     What  it  means,  566-574. 

Heresies.     Who  fall  into,  311,  455. 

Hills.  Signify  good  of  charity,  188 ;  who 
dwell  on  them,  188. 

Holy.  Proceeding,  140.  Spirit,  those 
supposed  to  be,  249. 

Houses.     See  Divellings, 

Human  Form.  Type  of  arrangement  of 
spiritual  and  heavenly  things,  60;  the 
form  of  heaven,  yr^i\  composed  of 
parts  acting  as  one,  63  ;  different  socie- 
ties in  different  members,  65;  corre- 
spondence of  the  several  members,  96, 
97;  lowest  heaven  corresponds  to  ita 
members,  100. 

Human  Race.  Heaven  from,  3««-3<7f 
417. 

Hundred  and  Forty-four.  Significa- 
tion, 73  note,  307. 

Husband.  The  I^rd  so  called,  180,  368 
note  ;  signification,  368. 

Hypocrites.  Cannot  live  in  heaven,  48 ; 
seen  separated  from  others,  68;  de- 
scribed, 68,  458,  499- 

Ideas,  Angels  speak  by  spiritual,  168 ? 
natural  turned  into  spiritual,  168;  lim- 
ited when  based  on  time  or  space,  169. 
Infants.  See  Children. 
I  n  f  lu  X .  Di  vine  in  to  the  world ,  112:  from 
higher  degree  into  lower,  not  the  re- 
verse, 135,  2oq;  from  one  heaven  into 
another,  206,  207  ;  mediate  and  immedi- 
ate from  the  Lord  conjoins  one  heaven 
with  another,  208 ;  without  influx  man 
could  not  n»ove  a  step,  228 ;  by  influx 
through  heaven  the  Lord  rules  man  eve» 


458 


INDEX 


in  the  body,  228;  of  the  Lord  into  the 
forehead  and  so  the  whole  face,  of  spir- 
itual angels  into  the  whole  cerebrum,  of 
celestial  into  cerebellum,  251;  animals 
governed  by  general   influx,  and  man 
also  as  to  speech  and  actions,  2q6  ;  the 
Lord  flows  in  with  man   into  inmosts 
and   ultimates   with   immediate   influx, 
and  also  with  mediate  influx  by  spirits, 
207.     Immediate  influx  from  the  Divine 
Human  into  man's  will  and  through  this 
into  the  understanding,  29;;  is  perpet- 
ual, 297.     Influx  not  of  thought  but  of 
affection   of   love   for  good   and   truth 
from  heaven,  for  evil  and  falsity  from 
hell,  298.     Divine  influx  defiled  at  first 
entrance  into  those  who  love  self,  561. 
Germination  is  from  influx  from  spirit- 
ual world,  567. 
Inmost.     Degree  in  man,  39,  435- 
Innocence.     Corresponds  to  nakedness, 
179,  341  ;  in  heaven,  276-283  ;  of  infancy, 
277,341;  of  wisdom,  278;  contentment 
in,  278;  of  childhood  and  old  age,  278, 
341;    accompanies    regeneration,    279; 
consists  in  being  led  by  the  Lord,  280, 
341;  all  in  heaven  in  innocence,  280; 
degrees  of  innocence   in  heaven,  280; 
the  esse  of  all  good,  281  ;  none  can  enter 
heaven  without  it,  281  ;  Divine  Good  is 
innocence  itself,  282.     Innocence  is  all 
from  the  Lord,  282 ;  all  in  evil  are  op- 
posed to  innocence,  283  ;  innocence  and 
Eeace   are  the  inmost   constituents  of 
eaven,  285  ;  the  receptacle  of  all  things 
in   heaven,  341  ;    genuine   innocence  is 
wisdom,  341  ;  represented,  341 ;   signi- 
fied by  infancy,  341- 
Inspiration.     With  the  prophets,  254. 
Instinct.     Of  animals,  108. 
Instruction.  The  third  state  in  the  other 
life  a  state  of  instruction,  512-520  ;  given 
by  angels  of  many  societies,  especially 
in  north  and  south,   513;  places  of  in- 
struction toward  north  and  of  various 
kinds,  513;  arranged  like  a  heaven,  514; 
some  suffer  much  during,  513;  differs 
from  that  on  earth  by  knowledges  being 
committed  to  life,  517;  by  representa- 
tives, 517. 
Instructresses.     Of    children  in   other 

life,  332,  337. 
Intelligence.  And  wisdom  consists  \x\ 
receiving  good  and  truth  from  the  Lord 
and  makes  the  man,  80;  depends  on 
communication,  204  ;  is  from  truth,  241 : 
who  are  the  intelligent,  346-349,  356; 
heavenly  intelligence  interior  from  love 
for  truth,  347  ;  that  acquired  in  the  world 
taken  into  other  life,  340 ;  true  consists 
in  distinguishing  good  from  evil,  351  ; 
spurious,  352  ;  false  if  not  founded  on 
acknowledgment  of  the  Divine,  353 ; 
angels  advance  in  according  to  affection 
for  good  and  truth,  469. 
Interiors.  Of  man,  how  formed,  351; 
of  spirits  seen  as  to  their  quality,  481. 


State  of  interiors  second  state  after 
death,  499  et  seg. ;  the  real  state,  504; 
quality  of  man  determined  by  it,  501 ; 
may  be  known  from  the  love,  532. 

Internal  Man.  Not  opened  except  .>y 
Divine  Truth,  250 ;  the  internal  that 
from  which  man  is  judged,  3^. 

Ikon,     hiignification,  115;  iron  age,  115. 

Isaac.     See  Abraham. 

Israel.  Signification,  307;  of  the  Rock 
of  Israel,  534. 

Jacob.     See  Abraham. 

Jerusalem.  The  Lord's  church,  73,  187, 
197,  307  ;  its  gates  truths  leading  to  good, 
187,  307 ;  its  foundations  truths  on  which 
the  church  is  founded,  187,307  ;  length, 
breadth,  and  height,  197,  307;  wall,  and 
streets,  306.  New  Jerusalem,  and  its 
Heavenly  Doctrine,  cited,  305. 

Joy.     See  Enjoyment. 

Judged.  To  be  judged  according  to  deeds 
is  according  to  interiors,  358,  475. 

Judgment.  Predicated  of  truth,  64,  215, 
348  ;  signifies  spiritual  good,  210.  Last, 
or  final,  men's  idea  of,  312,  470;  auth- 
or's book  cited,  229,  482,  508,  559,  587. 
Judgment  according  to  works,  471,  472. 

Justice.  Predicated  of  good,  64,  215, 
348,  signifies  celestial  good,  216;  gov- 
ernment in  heaven  so  called,  216;  wlat 
is  done  from  the  good  of  love  to  the 
Lord  is  called  just,  214. 

Kidneys.  Signification,  97;  who  are  in 
the  province,  96. 

Kingdom.  Heaven  in  two  kingdoms.  20- 
28,95,  i33>  146,  148,  188,  213-215,  217, 
223,  225,  241 ;  the  kingdom  of  God,  20; 
quarters  of  the  celestial  differ  from 
those  of  the  spiritual,  146;  in  celestial 
the  l.ord  seen  as  the  Sun,  in  spiritual 
as  the  Moon,  146;  the  Lord's  kingdom 
a  kingdom  of  uses,  219,  361,  3S7 ;  the 
Lord  the  King  of  heaven,  406,  407,  The 
three  kingdoms  of  the  earth,  104. 

Knowledges.     In  themselves  are  out  of 
heaven,  but  life  acquired  by  them  is  in 
heaven,  518. 
Lambs.     Signification,  no,  282. 
Language.     See  Speech. 
Laurels.     Signification,  520. 
Learned.     And  Learning.     In  ihe  other 

world,  313,  ^53-355.  464- 
Left.  Signification,  118. 
Length.  Signification,  197,307;  in  heaven 

from  east  to  west,  197. 
Life.  Only  one  Life  from  which  all  live, 
9,  203  ;  according  to  the  love,  14 ;  all 
consists  in  thinking  and  willing,  203, 
512:  after  death  is  the  m?.n's  love  and 
faith  as  shown  in  works,  476-480 ;  shown 
by  experience,  479,  527  ;  love  in  act,  the 
very  life,  remains  after  death,  483  ;  state 
after  death  may  be  known  by  corre- 
spondences, 487 ;  threefold:  spiritual, 
moral,  civil,  529  ;  laws  of  each  from  the 
Decalogue,  531. 
Light.    And  heat  in  heaven,  126-140; 


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INDEX 


459 


exceeds  that  of  the  world,  126,  170;  is 
from  Divine  truth,  127,  130.  «33.  n^< 
varies  according  to  intelligence,  128; 
flamy  in  celestial  kingdom,  white  in 
spiritual,  1 28;  not  in,  but  from  the  sun, 
139;  light  of  heaven  contrasted  with 
that  of  the  world,  347  :  enlightens  at 
same  time  the  mind  and  the  eyes,  26(3 ; 
lif^ht  of  hell  turned  into  darkness  in 
tliatof  heaven,  55^ ;  what  is  loved  enters 
with  light  into  the  mind,  603  ;  all  truth 
is  in  light,  fK)3. 

Like.     Sees  like,  because  the  vision  is 
from  like  source,  76. 

Linen.     Signification,  365  note. 

Liver.     Signification,  96,  217. 

Loins.     Signification,  97  ;  who  are  in  their 
province,  96. 

Lord.  Second  coming,  i  :  the  God  of 
heaven,  2-6  ;  those  who  deny,  out  of 
heaven,  3;  the  one  fountain  of  life,  9; 
dwells  with  angels  in  His  own,  12  :  called 
Jesus  from  Divine  celestial,  and  Christ 
from  Divine  spiritual,  24;  flows  imme- 
diatelv  into  the  will,  mediately  into  the 
thought,  26  ;  conjoins  all  the  heavens  by 
this  influx,  37;  in  the  midst  of  angels 
is  seen  as  One,  52,  69;  hence  called  an 
angel  in  the  Word,  ib.  :  is  seen  differ- 
ently in  different  societies,  55 ;  seen  as 
an  angel,  55  ;  the  All  in  all  heaven,  5S; 
His  Humanity  Divine,  78;  the  Divine 
Human  in  Him  alone,  79 :  seen  in  hu- 
man form,  79;  alone  is  Man,  80;  this 
not  understood  by  sensual  thought,  85  : 
the  Divine  Human  flows  into  all  things, 
loi ;  before  and  after  incarnation,  101 ; 
appears  as  the  Sun  above  heaven,  and 
also  the  Moon,  118;  seen  spiritually  in 
the  transfiguration,  119;  in  heaven  in 
angelic  form,  121  :  present  by  look,  121, 
254:  the  common  centre,  124,  142;  called 
the  Light,  129.  The  Lord  is  meant  by 
the  Word,  in  John,  137:  why  called  the 
East,  141 ;  angels  see  Him  through  their 
eyes,  but  He  sees  them  in  the  forehead, 
145;  presence  in  heaven,  147;  appear- 
ance to  angels  in  their  different  states, 
159;  called  Bridegroom  and  Husband, 
180;  the  wise  inquire  of  Him  and  re- 
ceive answers,  214;  rules  man  by  angels 
and  spirits,  even  to  the  body,  228;  in 
heaven  is  Divine  Truth  united  to  Divine 
(iood,  231.  The  Most  Ancient  men  wor- 
shipped the  Lord  under  human  form, 
252;  so  do  men  in  other  earths,  321; 
how  He  spoke  with  prophets, 2  52 ;  called 
the  Lamb  because  all  innocence  is  from 
Him,  282:  Divine  peace  in  Him  from 
union  of  the  Divine  with  the  Human, 
286;  called  the  Prince  of  Peace.  287; 
rose  as  to  body  as  well  as  to  spirit,  316; 
the  King  of  heaven,  xc^.  407;  is  Mercy 
itself,  Love  itself,  and  (iood  itself,  524, 
545  ;  never  angry,  S45  :  never  turns  away 
from  man,  545 ;  is  present  with  all,  but 
variously  as  they  receive  or  reject  Him, 


549.     See  also   Extracts  from  A,  C. 

after  n.  86. 
Love.  Conjoins  angels,  is  the  esse  of  life, 
causes  warmth,  determines  quality  of 
life,  14:  two  distinct  loves  in  heaven, 
love  to  the  Lord  and  love  to  the  neigh- 
bor, neither  personal,  15,  but  love  for 
good  and  truth,  16.  Love  is  the  recep- 
tacle of  all  things  in  heaven,  18;  uses 
all  things  congenial  in  the  memory,  18  ; 
heavenly  love  gives  wisdom,  18 ;  love  to 
the  Lord  and  the  neighbor  comprehend 
all  Divine  truths,  19;  celestial  and  spir- 
itual, 23.  They  who  seek  the  common 
food  love  the  Lord,  64.  I-ove  to  the 
>ord  and  the  neighbor  is  to  perform 
uses,  112  ;  he  who  loves  all  is  loved  by 
the  Lord,  217:  from  ruling  love,  as 
shown  in  speech,  angels  know  the 
whole  life,  and  this  is  the  book  of  life, 
236.  Heavenly  love  wills  its  own  to  be 
another's,  268;  contrasted  with  self-love, 
557,  558.  Love  to  the  Lord  in  third 
heaven  consists  in  willing  and  doing  Di- 
vine truth,  271  ;  turns  interiors  to  itself 
and  conjoins  itself  with  them,  272.  To 
be  loved  by  the  Lord  is  to  love  Him, 
350;  the  loves  of  heaven  flow  into  man 
from  within  and  give  interior  enjoyment, 
396 ;  angelic  love  is  to  love  the  neighbor 
more  than  self,  4ofi ;  love  constitutes  the 
man,  474,  479.  Man's  loves  constitute 
a  kingdom  under  ruling  love,  477;  ex- 
tend into  societies  heavenly  or  infernal, 
203,  477 :  heavenly  loves  take  man  to 
heaven,  infernal  to  hell,  4*^'  ;  ^o^'^  i" 
act,  the  verv  life,  remains  after  death, 
483  :  two  loves  of  heaven  and  two  of 
hell  diametrically  opposite,  5S5-596'  in- 
fernal nature  of  self-love,  i;55-564  :  it  de- 
sires to  rule  even  the  Divine,  559;  love 
of  the  world  described,  565.  See  also 
Divine  and  Ruling. 

Ltci  fer-  Means  those  whio  arc  of  Baby- 
lon, 544.  ^  1.        U  J 

LuNtiS.  Have  reference  to  thought  and 
to  the  spiritual  kingdom.  95  note,  446, 

LustI     Ix>ve  in  continuity  and  enloymettt, 

Man.  Is  man  from  will  and  understand- 
ing, 26,  60.  '■>!  -  l'i.'i>  an  inmost,  middle, 
and'  lowest  (  ommunicates 

with  the  heavens  as  U'  mieriors,  30.  33  ; 
l.iy  correspondences,  ti4:  by  his  inmost 
is  man  and  may  be  conjoined  with  the 
Lord  and  lives  forever,  3^^  435 :  >»  a 
church  in  least  form,  57;  is  an  angel 
and  heaven  as  he  receives  heaven,  73  ; 
is  man  as  he  receives  the  Lord,  80 ;  what 
he  has  in  common  with  angels  and  what 
different,  57;  in  him  various  things  act 
as  one,  64';  what  is  meant  by  "a  man, 
that  is,  an  angel,"  74-  Man  thinks  of 
(iod  under  a  human  form,  S2  ;  in  him  is 
a  spiritual  worid  and  a  natural  world, 
90 ;  the  internal  man  called  spiritual  and 


460 


INDEX 


the  external  natural,  92  ;  man  an  image 
of  heaven  in  internal,  not  external  form, 
99  ;  like  animals  as  to  natural  man,  1 10 ; 
compared  to  animals  in  common  speech, 
no;  conjoined  to  heaven  as  he  lives  ac- 
cording to  Divine  order,  112;  appears 
beautiful  or  deformed  according  to  qual- 
ity, 131;  has  power  from  truth  and 
good,  137;  can  be  turned  to  the  Lord 
as  to  understanding,  153:  cannot  move 
a  step  without  influx  from  heaven,  228 ; 
in  the  golden  age  conversed  with  angels 
—  how  he  lost  the  power,  252  ;  from  that 
time  it  was  rare,  253  ;  attended  by  good 
and  evil  spirits,  292,  599;  governed 
through  spirits  by  the  Lord,  296;  can 
only  so  be  brought  back  into  order,  296 ; 
has  influx  not  of  thought  but  of  affec- 
tion for  good  and  truth,  or  for  evil  and 
falsity,  298;  how  his  freedom  is  pre- 
served, 298;  if  he  believed  the  truth 
would  claim  no  merit,  and  evil  would 
not  be  imputed,  302  ;  created  to  become 
an  angel,  315,  420;  not  bom  as  animals 
into  order  of  life,  352;  no  one  like  an- 
other, 405  ;  born  into  every  evil,  424 ; 
connected  by  spirits  with  society  of 
heaven  or  of  hell,  294,  438,  497,  510; 
after  death  enters  this  society,  438  ;  not 
seen  in  the  society  while  on  earth,  save 
when  in  abstract  thought,  438  ;  his  state 
when  withdrawn  from  the  body,  440; 
on  arriving  in  his  society  is  at  home, 

479,  see  also  51a;  after  death  remains 
to  eternity  in  his  ruling  love,  experience, 

480,  510;  in  himself  is  nothing  but  evil, 
484 ;  in  the  world  not  in  same  state  as 
his  infernal  society,  but  in  that  of  the 
world  of  spirits,  510 ;  is  in  heaven  when 
he  acknowledges  the  Divine  and  obeys 
the  Word,  512  ;  drawn  by  hell  into  evil 
and  by  the  Lord  to  good,  546,  548  ;  does 
good  from  the  Lord  and  evil  from  hell, 
547  ;  if  he  loves  evil  in  the  world  loves 
the  same  in  other  life,  547  ;  how  he  casts 
himself  into  hell,  548;  in  freedom  by 
equilibrium  between  heaven  and  hell 
597-600 ;  conjoined  with  heaven  and 
hell  mediately  by  spirits,  600;  has  in- 
nate impression  of  life  after  death,  602. 
Greatest  Man,  59,  94,  96,  217,  333. 

Man-Spirit.  422,  456,  461;  how  he  be- 
comes truly  a  spirit,  552. 

Marriage  and  Marriage  Love.  The 
heavenly,  281,  371,  372  ;  imaged  in  true 
marriage,  374 ;  marriage  love  from  in- 
nocence, 281  ;  marriages  in  heaven,  366- 
386  ;  conjunction  of  two  into  one  mind, 
367 ;  two  consorts  called  one  angel,  367, 
372 ;  marriage  love  consists  in  willing 
all  one  has  to  be  the  other's,  369;  is 
conjunction  of  good  and  truth,  370  ;  the 
Divine  flows  into  marriage  love,  371  '■<  }^ 
exists  first  in  minds,  373,  375;  they  in 
it  who  are  in  Divine  good  from  Divine 
truths,  and  none  can  be  in  it  who  do  not 
acknowledge  the    Lord,   376;    infernal 


marriage,  377 ;  no  marriage  love  between 
two  of  different  religions,  but  is  between 
those  in  same  society  in  heaven,  and  was 
among  the  Israelites  in  same  family  or 
tribe,  378 ;  not  between  one  husband 
and  several  wives,  379;  the  love  of  dom- 
ineering destroys,  380;  semblance  of, 
381  ;  may  differ  in  two  consorts,  381  ; 
genuine  is  especially  in  inmost  heaven, 
381  ;  its  representation  seen,  381;  mar- 
riage in  heaven  differs  from  that  on 
earth,  not  called  nuptials,  382 ;  how 
formed,  383  ;  how  regarded  by  angels, 
384 ;  delights  of  marriage  love  advance 
toward  heaven,  386 ;  consorts  meet  in 
the  other  world  and  remain  according 
to  their  state,  494. 

Measure.  Signifies  quality  as  to  good 
and  truth,  73,  307,  349. 

Melancholy.     Spirits  who  cause,  299. 

Memory.  Angels  and  spirits  can  enter 
into  man's,  246  et  seq.  ;  not  allowed  to 
speak  with  man  from  their  own,  256, 
298;  if  they  did,  man  would  seem  to 
recollect  as  of  his  own  memory,  256; 
the  will  itself  the  memory  of  angels, 
278  ;  things  of  outer  memory  quiescent 
in  other  life,  355  ;  memory  remains  after 
death,  461-469 ;  shown  by  experience, 

462  ;  external  and  internal,  463 ;  what 
man  thinks,  wills,  speaks,  and  does  in- 
scribed on  internal  memory  and  remains, 

463  ;  external  remains,  but  only  spiritual 
things  are  reproduced,  464  ;  is  dark  from 
external  knowledge,  and  bony  with  hyp- 
ocrites, is  the  ultimate  of  order,  466 ; 
angelic  memory,  467. 

Mercy.  Immediate  does  not  take  one 
into  heaven,  54,  420,  480,  521-527;  Di- 
vine mercy  operates  by  means,  480  ;  is 
pure  mercy  seeking  to  save  all,  and 
never  leaves  man,  420,  522. 

Merit.  Not  allowed  in  heaven,  10  ;  the 
merit  of  the  Lord  is  the  good  that  rules 
in  heaven,  348. 

Michael.     An  angelic  society,  52. 

Mind.  Consists  of  will  and  understand- 
ing, 277,  367. 

Mohammedans.  In  places  of  instruc- 
tion, 514-516. 

McKjN.  Signification,  i,  119:  the  Lord 
seen  as  the  Moon,  118;  darkness  in 
place  of,  122,  151. 

Moral.  Gentiles  live  a  moral  life,  319, 
both  natural  and  spiritual,  319;  moral 
truth,  468  ;  with  civil  life  the  activity  of 
spiritual  life,  529. 

Morning.  Signification,  155,  note,  166, 
289. 

Most  Ancient  Church.  Thought  by 
correspondence  and  had  intercourse 
with  heaven,  115. 

Mother.     Signification,  382,  note. 

Mountains  and  Hills.  Celestial  an- 
gels dwell  on  mountains,  spiritual  on 
hills  ;  mountains  correspond  to  celestial 
love,  hills  to  spiritual,  188. 


INDEX 


461 


Mouth.    Who  are  in  this  province,  96. 

Music.  Its  power  in  expressing  tliought 
and  affection,  241. 

Nakedness.  Represents  innocence,  178, 
179,  note,  280  note,  341. 

Nations.     See  GerUiles. 

Nativity.     Signification,  382. 

Natural.  Nothing  without  spiritual 
correspondent,  487. 

Naturalists.     State  in  other  life,  3,  508. 

Nature.  A  clothing  of  what  is  spiritual, 
102 ;  representative  of  the  Lord's  king- 
dom, 106 ;  spaces  and  times  belong  to, 
266. 

Nearness.     See  Distance. 

Needle.     Signification  of  eye,  365. 

Neighbor.  Who  is  the  neighbor  and 
how  to  be  loved,  15,  16,  64  note,  217, 
390  note,  406,  481  note,  558. 

Night.     Signification,  155,  note. 

North.    Signification,  148-151. 

Nostrils.     Signification,  96,  97. 

Numbers.  Signification,  writing  by,  in- 
volve general  ideas,  263. 

Obsession.     By  spirits,  257. 

Odor.     Signification,  287,  note. 

Olive-trees.     Signification,  520. 

One.  Every  one  composed  of  various 
parts,  56,  405. 

Opposites.  Pain  when  one  acts  on  an- 
other, 400 ;  nothing  without  relation  to 
its  opposite,  opposites  reveal  quality, 
through  them  is  equilibrium,  541. 

Order.  God  is  order,  57  ;  the  Lord  is 
everywhere  in  His  order,  57;  Divine 
order  is  from  Divine  good,  107;  animals 
in  the  order  of  their  life,  108;  man 
needs  to  be  restored  to  the  order  of 
heaven,  108;  all  things  according  to  Di- 
vine order  correspond  to  heaven,  and 
all  things  contrary,  to  hell,  113  :  influx 
from  spiritual  into  natural  according  to 
Divine  order,  135,  499;  order  of  hell 
the  reverse  of  order  of  heaven,  151  ; 
the  Word  contains  the  laws  of  order, 
202  ;  man  comes  into  the  order  of  heaven 
by  obeying  the  Word,  202  ;  all  things  in 
heaven  according  to  Divine  order,  389  ; 
this  inverted  with  the  evil.  499;  the 
Lord  never  acts  contrary  to  His  order, 
523  ;  the  Divine  order  is  heaven  with 
man,  523. 

Orientation.     Of  churches,  119. 

Oxen.     Signification,  110. 

Palaces.  In  heaven,  185,  186;  of  wis- 
dom, 270. 

Pancreas.     Signification,  96,  217. 

Paradise.  Signification,  in,  176  note, 
489  note;  why  heaven  is  called,  136. 

Parental  Love.  Caused  by  innocence 
of  infancy,  277;  maternal,  332. 

Particulars.  In  higher  degree,  gener- 
als in  lower,  267. 

Peace.  In  heaven,  284-290;  cannot  be 
known  in  the  world,  284  ;  with  inno- 
cence the  inmost  of  heaven,  285;  from 
peace  all  enjoyment  of  good,  285  ;  Di- 


vine peace  in  the  Lord,  and  from  Him, 
from  union  of  the  Divine  with  the  Hu- 
man, and  His  conjunction  with  heaven, 
2S6;  the  source  of  all  joy,  2H6;  is  the 
Divine  joy  of  the  Divine  Love,  286; 
signifies  in  the  Word  the  Lord  and 
heaven,  2S7  ;  how  perceived  in  heaven, 
288 ;  differs  according  to  innocence,  and 
dwells  with  it,  288 ;  internal  is  only  in 
wisdom,  and  is  stored  up  with  those  who 
are  content  in  God,  288 ;  those  in  evil 
have  no  peace,  2c>o. 

Peaki-s.     Signification,  307. 

Perfection.  Increases  toward  interiors, 
34;  of  heaven  results  from  variety,  56. 

Piety.  Life  of  without  charity  does  not 
lead  to  heaven,  360,  535. 

Places.     Signify  states,  iq2. 

Planets.     Saturn  and  Mercury,  417. 

Plants,  Trees  etc.  Correspond  by 
uses  with  the  Divine,  109;  many  kinds 
in  heaven,  176,  489,  520  ;  correspond  to 
intelligence  and  wisdom,  176. 

Pleasure.     See  Enjoyment. 

Poor,  In  heaven,  357-365  ;  are  not  there 
because  of  poverty,  364 ;  poverty  may 
seduce  as  well  as  riches,  364.  Significa- 
tion in  the  Word,  365,  420. 

Power.  ^  Of  angels,  137,  228-233  ;  over 
evil  spirits,  232;  example,  229;  even  in 
natural  world,  229 ;  not  of  themselves, 

230,  231  ;  Divine  truth  has  all  power, 

231,  232  ;  those  in  province  of  the  arms 
in  greatest  power,  231  ;  truths  from 
good  have  power,  falsities  have  none 
against  them,  233,  539. 

Preaching.     In   heaven,   221,  223,  259; 

state  and  duties  of  preachers,  224,  393  ; 

all    belong   to   spiritual  kingdom,  225: 

appointed  by  the  Lord,  226  ;  not  called 

priests,  226. 
Precious  Stones.     356,  489. 
Pre-existence.     Relief  in,  256. 
Presence.     By  look,  or  aspect,  121;  the 

Lord's   presence  in   heaven,    147,   197: 

presence  by  desire,  104  ;  in  ruling  love, 

479;  by  being  thought  about,  474. 
Priests.      Representation,     226,    note; 

preachers  not  so  called  in  heaven,  226; 

celestial    kingdom    is    the    priesthood, 

226. 
Proceeding.     Defined,  139,  474. 
Pkocreatiom,     In  heaven  of  good  and 

truth,  382. 
Profanation        In   believing  and   then 

denying,  456. 
Prophets.     Heaven  opened  to  them,  76, 

171;  how  the  Lord  spoke  with  them, 

254- 

Propr  I  um.  Or  self-hood  :  consists  in  love 
of  self  and  the  world,  15S,  280,  283,  484, 
558;  is  nothing  but  evil,  591,  592  ;  so 
far  as  one  is  removed  from  his  own  he 
is  in  the  Lord's,  341  ;  the  Lord's  pro- 
prium  is  called  justice  and  merit,  341  ; 
IS  good  itself,  591. 

Protection.     Of  man  by  the  Lord,  can- 


462 


INDEX 


not  reach  those  who  do  not  acknowl- 
edge the  Divine,  577. 
Provinces.     Of  the   Greatest   Man,   65, 

96,  333- 

Pulse.  Of  the  heart,  446,  note ;  in 
heaven  similar  but  interior,  gs,  note. 

Punishment.  No  one  suffers  for  heredi- 
tary evil,  342  ;  no  one  in  other  life  for 
sins  on  earth,  509  ;  evil  spirits  are  pun- 
ished to  repress  evils,  509,  550  ;  in  hell, 

574,  58'- 

PuKPLK.     Signification,  365  note. 

QuAKTERS.  In  spiritual  world,  17,  123, 
141-153;  how  determined,  141,  142; 
differ  thirty  degrees  in  two  kingdoms, 
14S;  signification  of,  150;  in  hell  the 
reverse  of  heaven, 151,  587. 

Rams.     Signification,  110. 

Raphael.     An  angelic  society,  52. 

Reason.  Its  conclusions,  and  not  things 
of  outer  memory,  the  basis  of  thought 
in  the  other  life,  355;  rational  mind  in 
middle  between  the  way  leading  to 
heaven,  and  the  way  to  hell,  like  the 
world  of  spirits,  430 ;  to  be  used  in  con- 
firmation of  spiritual  truth,  455;  man 
may  be  rational  if  willing,  455;  how 
cultivated,  464,  468,  469,  489. 

Recocnition.  All  in  similar  good  recog- 
nize one  another,  46,  205  ;  friends  in  the 
world  of  spirits,  427,  494. 

Reformation.  Not  possible  by  instruc- 
tion in  the  other  life,  for  want  of  ulti- 
mate plane,  480. 

Regeneration.  Described  by  an  angel, 
269;  rebirth  as  to  spiritual  man,  279; 
begins  with  introduction  into  innocence 
of  infancy,  279  ;  after  temptations  comes 
peace,  Hke  dawn  or  spring,  289. 

Relationship.  None  but  spiritual  re- 
cognized in  heaven,  46. 

Religion.  Provided  that  all  shall  have 
some  kind,  318 ;  its  essential  is  to  wor- 
ship a  Divine  Being,  319.  Danger  of 
exclusive  thought  upon  from  self,  249. 

Repentance.     Not  possible  after  death, 

^527- 

Representatives.  170-176;  things  so 
called  that  correspond  to  interiors,  175, 
306;  representative  churches,  306; 
children  taught  by,  examples,  335  ;    in 

,  instruction,  517. 

Resurrection.  312,  445-452.  Experi- 
ence, 449,  450.  The  Lord  rose  also  as 
to  the  body,  316. 

Revelation.  Immediate  meant  by  the 
coming  of  the  Lord,  i;  its  need,  312; 
had  by  Most  Ancient  Church,  but  rev- 
elation by  correspondences  had  by  An- 
cient Church,  306  ;  might  be  given  but 
would  be  useless  and  harmful,  309,  456. 

Rich.  In  heaven,  357-365;  lot  of  those 
who  have  looked  to  the  Divine,  361; 
of  those  who  have  not,  362  ;  who  are 
meant  by  the  rich,  365. 

Right.  Hand  and  side,  118  note,  232 
note. 


Rock.     Signification,  188,  488. 

Roman  Catholics.  Their  state  after 
death,  508,  587 ;  their  saints,  533 ;  op- 
position of  their  spirits  to  the  Lord, 
562. 

Royalty.  Of  heaven  is  the  spiritual 
kingdom,  226  ;  signification,  226. 

Ruling  Love.  In  heaven  is  love  to  the 
Lord,  58;  controls  least  particulars,  58; 
remains  after  death,  363,  477,  480;  un- 
changed through  eternity,  477  ;  spirits 
led  by,  479. 

Sabbath.  Instituted  for  a  remembrance 
of  Divine  union,  the  Lord  called  the 
Lord  of  the  Sabbath,  287. 

Salvation.  Not  by  immediate  mercy, 
54,  480,  521-527;  every  one  saved  who 
can  be,  318,  329,  420,  522,  524 ;  none  can 
be  except  by  the  Divine  means  revealed 
in  the  Word,  522  ;  none  born  for  hell, 
318  ;  all  born  for  heaven,  329,  420,  524; 
notion  of  salvation  by  immediate  mercy 
comes  from  doctrine  of  faith  alone,  526, 

Satan.  Not  an  angel  of  light.  311,  544; 
is  the  whole  hell,  311  ;  or  the  hell  in 
front  where  are  evil  spirits,  311,  544. 

Sciences.  What  are  meant,  353;  serve 
the  wise  as  means  of  wisdom,  356.  See 
also  extracts  from  A.  C.  after  n.  356. 

.Seasons.     Signification,  155,  166. 

Second  State.  After  death,  499-1511 ;  a 
state  of  the  interiors,  502  ;  man's  real 
state,  504,  now  shown,  507;  the  good 
then  more  wise,  505,  as  coming  out  of 
sleep,  506  ;  the  evil  act  insanely,  506, 
508,  509 ;  separation  of  evil  from  good, 

5"- 
Sense.      Spiritual,  by  which  angels  are 

seen,  76;  every  sense  remains  after 
death,  461-469;  more  exquisite,  espe- 
cially that  of  sight  and  hearing,  462  ; 
external  sense  corresponding  to  inter- 
nal, 462. 

Sensual.  The  sensual  have  no  wisdom, 
only  knowledge,  74,  267  ;  are  able  to 
reason  acutely,  353. 

Seventy-two.     Signification,  73. 

Sheep.     Signification,  110. 

Sight.  Interior  is  that  of  the  thought, 
85,  144,  or  of  the  understanding,  203  ;  is 
of  the  spirit,  171 ;  extends  into  the  other 
world,  203. 

Sign.     Of  the  Son  of  Man,  i. 

Silver.     Signification,  the  silver  age,  1 1 5. 

Similitude.  Conjoins,  dissimilitude  dis- 
joins, 16,  42,  47,  72,  427. 

Simple.  Who  are  in  heavenly  love  come 
into  angelic  wisdom,  18  ;  think  of  angels 
as  men,  74,  86  ;  how  they  think  of  God, 
82,  86 ;  the  simple  in  heaven,  346-356. 

Smell.     The  sense,  402,  462. 

Smoke.     Signification,  585. 

SociETiF--..  Heaven  distinguished  into, 
41-50,  and  also  hell,  541 ;  those  of 
heaven  communicate  by  spheres,  49; 
their  size,  50,  213;  every  society  is 
heaven  in  less  form,  51-58;  a  whole  so 


INDEX 


463 


ciety  is  seen  at  times  as  one  man,  52, 
62,  68,  69 ;  their  variety  makes  the  per- 
fection of  heaven,  56 ;  variety  in  the 
church,  57 ;  every  society  represents 
one  man,  68-72  ;  a  society  seen  as  a 
cloud,  69;  differ  in  form,  70;  their  form 
perfected  by  numbers  daily,  71  ;  corre- 
spond to  the  members  in  man,  91,  96, 
217  :  all  arranged  according  to  kind  and 
degree  of  love,  148,  149;  changes  of 
state,  157;  members  in  similar  good, 
but  not  in  similar  wisdom,  47,  213;  for 
every  society  in  heaven  there  is  an  op- 
posite society  in  hell,  541,  594;  every 
one  joined  with  a  society  of  heaven  or 
of  hell,  into  which  he  comes  after  death, 
510. 

Socinians.     Are  out  of  heaven,  3,  83. 

Solitary.  Those  who  have  lived  a  soli- 
tary life,  249,  360,  5^5. 

Son  ok  Man.     Sign  of,  1. 

Son  in  Law.     Signification,  382. 

Sons.     Signification,  382. 

Soot.     Signification,  585. 

Soul.     Is  the  spirit,  432,  602. 

South.     Signification,  148-151, 

Space.  In  heaven,  191-199;  not  as  in 
the  world,  85,  162,  195;  not  less  real, 
195  ;  signification  of  terms,  197  ;  meas- 
urement not  by  space,  but  by  state,  i'>S.  I 

Speech.  In  heaven  is  thought  speaking,] 
2;  of  higher  heavens  not  perceived  in' 
lower,  210;  of  angels,  234-245;  of  Swe- 
denborg  with  angels,  234 ;  angelic  con- 
sists of  distinct  words,  sonorous,  235; 
one  language  in  all  heaven,  implanted, 
and  is  audible  affection  and  thought 
speaking,  236;  but  various,  244 ;  angels 
know  one's  character  from  his  speech, 
236;  angelic  has  nothing  in  common 
with  human,  237  ;  angels  cannot  utter  a 
word  of  human  speech,  237  ;  primitive 
speech  of  man  from  heaven,  and  He- 
brew agrees  with  it  in  some  things,  217: 
speech  of  angels  corresponds  to  their 
love  and  is  tnerefore  most  delightful, 
238 ;  affected  a  hard  spirit  to  tears,  238 ; 
full  of  wisdom  and  expres.ses  what  is 
ineffable  to  man,  239;  particulars  of 
thought  and  speech  appear  like  a  wave, 
240;  are  visible  in  the  light  of  heaven 
when  the  Lord  pleases,  240;  difference 
between  celestial  and  spiritual,  241 ; 
musical  concord  in  angelic  speech,  242  ; 
spiritual  implanted  in  man,  243;  speech 
bv  the  face,  by  representations,  by  visi- 
ble ideas,  by  gestures,  by  generals  of 
thought,  like  thunder,  244;  of  hell,  of 
hypocrites,  245:  of  angels  with  man, 
246-257;  angels  can  enter  into  man's 
memory  and  seem  to  use  his  language, 
but  at  the  present  day  man  has  commu- 
nication only  with  spirits,  246  ;  speech 
of  angels  or  spirits  with  man  heara 
aloud  by  the  man,  even  affecting  the 
tongue,  though  from  within,  248;  only 
when  they  turn  towa -d  him,  255  ;  speech 


seldom  permitted  with  spirits,  249;  with 
angels  oaly  to  those  whose  interiors  are 
opened  even  to  the  Lord,  250;  men  of 
the  golden  age  conversed  with  angels, 
252  ;  the  Lord  spoke  with  the  ancients 
by  influx,  with  prophets  by  spirits  filled 
with  His  look,  which  was  dictation,  254 ; 
angels  and  spirits  not  allowed  to  speak 
with  man  from  their  own  memory,  as 
it  would  then  seem  to  be  recollection, 
256;  angelic  greatly  transcends  human 
speech,  269;  affection  expressed  by 
tone,  269. 

Sphere.  Of  angelr  and  spirits,  17,  49; 
of  truth  from  good  exhaling  from  heav- 
en, 537,  53 S,  591 ;  of  falsity  from  evil  ex- 
haling from  hell,  537,  53S,  y^\ ;  constant 
endeavor  to  do  good  exhales  from  heav- 
en, and  to  do  evil  from  hell,  5'p ;  spir- 
itual sphere  encompasses  every  one, 
591  ;  that  from  hell  is  an  effort  to  de- 
stroy the  Lord  and  heaven,  595 ;  that 
from  the  hell  opposite  to  the  celestial 
heaven  not  permitted  to  assault  those 
of  the  spiritual  heaven,  5<j6. 

Spirit.  Spirits  who  sought  another 
heaven  than  the  Lord's,  6;  good  spir- 
its charged  the  author  to  say  that  they 
are  men,  77;  man  has  communication 
with  them  at  this  day  and  not  with  an- 
gels, 246;  angels  and  spirits  with  every 
man,  247,  292,  such  as  he  is,  295 ;  those 
who  enter  into  man's  body,  257  ;  attend- 
ant spirits  enter  into  man's  memory, 
but  do  not  know  they  are  with  man,  and 
so  think  all  his  memor\'  their  own  and 
use  it,  292 ;  evil  spirits  desire  to  destroy 
man,  292  ;  are  with  him  to  keep  him  in 
his  life,  293  ;  all  spirits  communicate 
with  heaven  or  with  hell,  294;  every 
spirit  belongs  to  a  society  of  heaven  or 
hell,  294  ;  so  man  is  joined  with  a  soci- 
ety, 294,  43S;  good  spirits  joined  to 
man  by  the  I>ord.  evil  by  himself,  295; 
changed  with  age  from  third  henven 
through  first  and  second  to  third  again, 
295 ;  good  spirits  with  an  evil  man  to 
restrain  him  from  evil,  295  ;  man  gov- 
erned by  the  Lord  through  spirits,  296; 
they  never  flow  in  with  their  own  mem- 
ory, 298 ;  spirits  who  cause  sadness, 
299 ;  the  learned  wonder  at  finding - 
themselves  with  senses  in  the  other 
world,  ^13  ;  they  do  not  know  certainly 
in  which  world  they  are,  5S2 ;  desire  to 
come  into  heaven  but  are  in  pain  on  ap- 
proach t.)  heaven,  400,  518,  525:  those 
in  hell  dare  nat  put  a  finger  out  of  it, 
400  ;  sometimes  taken  into  heaven  dur- 
ing a  kind  of  sleep,  \\\\  how  taught  the 
nature  of  heavenly  joy,  412;  how  led  to 
their  home,  479 ;  who  are  meant  by  spir- 
its, 431  ;  every  man  a  spirit,  432-444; 
the  spirit  is  the  real  man,  -m^;  some- 
times thinks  even  in  the  cold  body,  433; 
man  has  a  spirit,  but  not  beasts,  435 : 
what  is  meant  by  being  carried  by  the 


464 


INDEX 


INDEX 


465 


spirit,  441 ;  a  spirit  after  death  carries 
all  things  with  him  and  lives  as  before, 
461 ;  spirits  think  not  naturally  but 
spiritually,  464;  how  much  their  state 
exceeds  that  of  man,  576;  they  have 
memory  and  advance  in  wisdom,  469  ;  a 
man-spirit  becomes  a  spirit  after  the 
second  state,  552  ;  evil  spirits  turn  away 
from  the  Lord,  552. 

Spiritual.  That  called  spiritual  which 
exists  from  the  Sun  of  heaven,  172; 
man  becomes  spiritual  by  knowledges, 
356;  spiritual  flows  into  natural,  but 
not  the  reverse,  365,  note ;  spiritual 
truths,  468. 

Spikitual  World.  Exists  from  the  Di- 
vine, 106 ;  appears  like  the  natural,  but 
is  from  a  spiritual  origin,  582. 

Spleen.     Signification,  96,  217. 

Spring.     Signification,  155,  166. 

Stars.  Signify  knowledges  of  good  and 
truth,  I,  119;  angels  seem  like  stars,  69 ; 
who  shall  shine  as  the  stars,  348,  356. 

States.  First  after  death,  450,  451,  457, 
481,  491-499;  subsequent  states,  481, 
491  ;  angels  change  place  by  change  of 
state,  192;  changes,  154-161,  166;  sec- 
ond state  after  death,  499-511,  a  state 
of  the  interiors,  502 ;  third  state  after 
death,  512-520. 

Stone.  Signification,  223 ;  churches  in 
spiritual  kingdom  of  stone,  223.  See 
Precious. 

Street.     Signification,  479  note. 

Subject.  No  thought  nor  will  without  a 
subject,  which  is  substance,  434- 

Subject  Spirits.  255,601.  See  also  Ex- 
tracts from  A.  C,  page  44g. 

Subsistence.  Is  perpetual  existence,  9, 
37.  106,  303. 

Substance.      Necessary    for    existence, 

418,  434- 

Succession.  All  things  in  heaven  have 
succession  and  progression  as  in  the 
world,  162,  163. 

Sun.  Signification,  i,  119;  of  heaven, 
1 16-125  ;  of  the  world  not  seen  in  heav- 
en, 117;  appears  to  angels  as  some- 
thing dark,  122,  151;  the  Divine  Love 
shines  as  the  Sun  in  heaven,  117,  133; 
the  ancients  turned  their  faces  toward 
the  sun,  119;  the  Stm  of  heaven  with 
belts,  120,  159;  those  in  hell  turn  to 
the  sun  of  the  world,  123,  561  ;  nothing 
but  fire  in  the  sun,  139;  changes  of 
appearance  of  the  Sun  to  angels,  159; 
causes  changes  of  state,  164. 

Swedenborg.  In  company  with  angels 
thirteen  years,  i — see  also  312,  442, 
456 ;  associated  with  them  as  a  friend, 
sometimes  as  a  stranger,  234 ;  recog- 
nized as  old  friends  those  in  similar 
good,  46 ;  from  being  in  similar  state 
felt  as  if  with  men  on  earth,  234 ;  saw 
a  whole  society  as  one  man,  52,  68,  69; 
has  seen  angels  a  thousand  times,  74,  75. 
456 ;  has  seen  spirits  of  men  quite  dif- 


ferent from  their  bodies,  99 ;  perceived 
the  correspondence  of  things  in  a  gar- 
den, log  ;  saw  the  Lord  in  angelic  form, 
and  also  as  a   flamy   beam,    121  ;   was 
elevated   into   spiritual   light,  130;    his 
thought  about  eternity,  167 ;  angels  did 
not  understand  his  ideas  of  time,  168; 
in  heaven  he  knew  not  but  that  he  was 
in  the  *Aforld,  in  a  royal  palace,   174; 
conversed  as   man   with  man,    174;  in 
their  language,  239,  255  ;  and  often  in 
their  dwellings,    184;    could  not  recall 
in  his  own  language  what  was  said  by 
angels,  239  ;  was  conducted  by  changes 
of   state   through   the    heavens  and  to 
those  of  other  earths,  192  ;  heard  preach- 
ing, 223  ;    saw  hundreds  of   thousands 
dispersed,  229;  saw  a  naked  arm,  231  ; 
knew  wl^t  angels  were   with  him  by 
part  of  head  affected,  251 ;  received  pa- 
pers with  writing,  258,  260;  conversed 
with  angels  about   peace,   290;    about 
man's  belief,  302  ;  experience  of  attend- 
ant spirits,  292 ;  converses  from  morn- 
ing till  evening,   312  ;   with  some  for 
days,  months,  and  years,  312,  437;  with 
not  less  than  a  hundred  thousand,  312  ; 
told  some  of  their  burial.  312,  452  ;  con- 
versed with  Gentiles  for  hours  and  days, 
322  ;  vrith  some  persons  as  children  and 
afterward  as  young  men,  340;  with  some 
who  lived  seventeen  centuries  ago,  363, 
480 ;  twenty  centuries,  480 ;  with  some 
who  had  been  poor,  364 ;  experienced 
heavenly  joy,  413  ;  saw  friends  and  rel- 
atives meet,  427  ;  conversed  with  spirits 
as  a  spirit,  and  also  as  a  man,  436  ;  with 
almost  all  whom  he  had  known  in  the 
world,  437:   in  a  state   of  abstraction 
from  the  body,  440  ;  carried  by  the  spirit 
elsewhere,  441  ;  experienced  resuscita- 
tion, 449,  450;  testifies  the  fate  of  those 
who  have  trusted  to  faith  alone,  482 ; 
did  not  see  the  form  of  the  whole  hell, 
only  that  of  societies,  553  ;  was  permit- 
ted to  look  into  them,  586;  was  in  the 
spiritual  world  as  to  his  spirit,  and  in 
the  natural  as  to  his  body,  577. 

Taste.     402,  462. 

Teachings.  In  heaven  agree  in  essen- 
tials, 221;  all  regard  life  as  their  end, 
227;  in  inmost  heaven  wiser  than  in 
middle  and  in  middle  than  in  lowest, 
227;  essential  of  all  is  acknowledgment 
of  the  Divine  Human  of  the  Lord,  227. 

Temple.  Represented  the  Divine  Hu- 
man, 187,  see  also  197;  temples  in 
heaven,  221,  223  ;  of  wood  in  celestial 
kingdom  and  called  houses  of  God,  223  ; 
of  stone  in  spiritual  kingdom,  ib. 

Third  State.  After  death,  512-520; 
only  for  those  who  go  to  heaven,  512. 

Thought.  Communication  of,  2  ;  exten- 
sion into  societies  in  heaven  or  hell, 
203,  477;  not  from  one's  self,  203:  of 
angels  of  inmost  heaven  not  perceived 

I     in  middle  heaven,  unless  at  times  as  a 


i 


flaminess,  but  that  of  middle  heaven 
as  a  light  cloud  in  lowest  heaven,  210; 
all  thought  is  from  affection  of  love, 
236  ;  angels'  ideas  of  thought  are  varie- 
gations of  light,  239;  is  internal  sight, 
434,  532  ;  remains  after  death,  461-409  ; 
every  man  has  interior  and  exterior, 
499:  is  the  form  of  the  will,  499;  of 
spiritual  man  refers  to  Divine  laws  and 
so  communicates  with  heaven,  530; 
worldly,  corporeal,  and  heavenly,  532. 

Throne.  The  Lord's  signifies  heaven  — 
the  spiritual  kingdom,  8,  24. 

Time.  In  heaven,  162-109  ;  angels  do  not 
know  time,  but  changes  of  state,  16^, 
165,  168;  times  signify  states,  165;  our 
sense  of  time  depends  much  on  state, 
168;  our  thoughts  limited  by  time,  169; 
times  in  the  world  from  the  sun,  164 ; 

^    times  of  day  and  of  year,  155,  166. 

Today  and  Lomokkow.  Signification, 
165. 

Tooth.     Signification,  575. 

Torments.  What  infernal  are,  573,  574; 
why  permitted  in  hell,  58 r  ;  of  evil  spir- 
its on  approaching  heaven,  54,  400, 

Touch.     Sense  of,  402,  462. 

Transfigukation.  The  Lord  then  seen 
in  light  of  heaven,  1 19. 

Trees.     See  f  cants 

Tribes.     Signification,  i. 

Trinity.  In  one  person  acknowledged 
in  heaven.  2;  see  also  Extracts  from 
A .  C.  after  n.  8b. 

Trumpet.     Signification,  i  note. 

Truth.  Turned  into  good  in  the  will, 
26;  the  form  of  good,  107,  375;  all 
things  relate  to  good  and  truth,  107, 
138;  truths  shine,  132.  thev  are  not  in 
but  from  the  Lord,  139:  atfection  for  is 
affection  for  light  of  heaven,  ^47 ;  truths 
of  three  kinds,  civil,  moral,  and  spirit- 
ual, 468;  all  power  belont^s  to  truth 
from  good,  539 ;  every  truth  has  an  op- 
posite falsity,  541. 

Twelve.     Signification,  73  note,  ^07. 

Ultimate.  Of  Divine  order  in  man,  ^04; 
plane  of  natural  knowledges  and  affec- 
tions, quiescen'  in  other  life,  and  man 
cannot  be  reformed  by  instruction,  4S0. 

Understanding.  Sees  by  light  of  Di- 
vine truth,  r3o;  that  of  the  evil  can  be 
turned  to  the  light  of  heaven,  but  not 
their  will,  153  ;  the  mind  consists  of  un- 
derstanding and  will,  ^67;  husband  acts 
the  part  of,  367 ;  man  born  to  think 
from,  368;  understanding  of  husband 
that  of  wife,  369  ;  conjunction  of  under- 
standing and  will,  423  ;  what  is  in  un- 
derstanding only  is  with  man  but  not  in 
him,  423;  man  can  think  from,  and  not 
from  will,  for  the  sake  of  reformation, 
424. 

Universe.  All  things  in,  refer  to  good 
and  truth,  375. 

Use.  All  joined  In  heaven  according  to 
their  uses,  and  to  perform  use  is  to  de- 


sire the  welfare  of  otliers,  64;  every- 
thing made  for,  108,  112;  correspond- 
ence effected  by,  112;  every  one  in 
heaven  performs,  387  ;  to  promote  use 
is  the  delight  of  all  in  heaven,  219;  the 
Lord's  kingdom  is  a  kingdom  of  uses, 
1 12,  387 ;  they  are  goods  in  act,  or  goods 
of  charity,  391,  402,  403;  in  them  is  the 
liappiness  of  heaven,  403-405  ;  infinitely 
varied,  like  those  in  the  body,  405 ; 
when  they  rule,  the  Lord  rules,  564;  the 
end  called  the  use,  565. 
Variety.  Infinite,  20,  41,  231,  405;  of 
worship,  from  variety  of  good,  bene- 
ficial, 56;  makes  perfection,  56,  71. 
Vastation.     Successive  of   the  church, 

i;  described,  551;  A.  C.  cited,  513. 
Vegetable    Kingdom.      104,   109,   iii; 

influx  into,  567. 
Veil.     Signification,  179. 
Vines.     Signification,  520. 
Visionaries.     249. 

Visions.     Dangerous  for  those  in  falsi- 
ties, 456.^ 
Vo\vei,s.     Signs  of  sounds  to  express  af- 
fections, 241,  261  ;  in  Hebrew.  241. 
Ways.     Leading  to  heaven  and  to  hell, 
479,  520,  534,  590 ;  signify  truths  or  fal- 
sities, 479;  character  of  spirits  revealed 
by  the  ways  they  take,  496. 
Week.     Signification,  165. 
West.     Signification,  148-151. 
White.       Signification,     179.      "  White 

Horse,"  cited,  259,  305. 
Whole.     Consists  of  parts,  64,  267. 
Wife.     Signification,  368,  note. 
Will.    The  esse  of  the  life,  26,  61,  note; 
with     understanding    constitutes     the 
mind,  367;  wife  acts  the  part  of,  367; 
woman  born  to  think  from,  368  ;  will  of 
wife  that  of  husband,  369;  constitutes 
the  man,  474,  508,  529,  532. 
Winter.     Signification,  le;:;,  f66. 
Wisdom.     According  to  communication, 
204,  268;    from  good,  241;    of  angels, 
265-275;    transcends    all    human,   265, 
266,  269;  the  light  of  heaven,  266;  ac- 
cording to  opening  of    interiors,   267, 
270;  increases  in  interior  heavens,  270; 
of  angels  of  third  heaven  compared  to 
palace  and   garden,    270;    depends   on 
their  love  to  the  Lord,  is  perfected  more 
by  hearing  than  by  sight,  27 1  ;  in  heaven 
follows   from   freedom    from   self-love, 
272  ;    angels  perfected  in  continually, 
but  can  never  reach  any  ratio  to  the  Di- 
vine, 273  ;  all  in  heaven  desire  wisdom 
as  food,  274:  wisdom  increases  toward 
the  centre  in  each  society,  275;  is  in 
proportion  to  innocence,  278,  341  ;  the 
wise  in    heaven,   346-356;    those   who 
have  much  loved  truth  and  good,  350 ; 
spurious  wisdom,   352;    false   wisdom, 
35 U  appearance  of  the  wise  in  heaven, 
356. 
Woman.     Acts  from  aod  signifies  aflfec* 
lion,  368. 


tUt^^t^JuiAclX'i  Lc^^A^u^  -^*i4*f 


f 


466 


INDEX 


^  f{\ 


Wood.  Signification,  223;  churches  of 
wood  in  celestial  kingdom,  223. 

Word.  Its  internal  sense,  written  by 
pure  correspondences,  i,  114;  is  Divine 
Truth,  137 ;  how  dictated  to  prophets, 
254,  through  all  the  heavens,  259;  read 
in  heaven  and  the  same  as  on  earth, 
without  the  natural  sense,  259;  manner 
of  writing  in  the  different  heavens,  261 ; 
conjunction  by,  303-310;  provided  as 
a  basis  for  heaven  in  man's  place,  305  ; 
angels  perceive  when  man  reads,  306 ; 
literal  sense  serves  as  basis  of  conjunc- 
tion, 307 ;  those  out  of  the  church  still 
conjoined  by  the  Word,  308  ;  it  gives 
light  everywhere,  308,  310;  without  it 
men  would  be  separated  from  heaven, 
309;  style  of  the  Word,  310;  the  bene- 
fit of  knowing  internal  sense,  310;  lit- 
eral sense  alone  leads  to  errors,  311;  in- 
teriorly spiritual,  in  letter  natural,  357. 

Works.     See  Deeds. 

World.  All  things  of,  correspondences, 
103-115;  natural  exists  from  spiritual, 
106;  conjoined  with  heaven  by  corre- 
spondence, 112;  all  things  in  it  forms 
of  use,  112;  conjoined  to  spiritual 
through  man,  112  ;  all  things  exist  from 
sun,  138;  life  in  the  world  may  be  en- 
joyable, 358,  359;  is  necessary,  528; 
state  of  those  who  renounce  a  worldly 
life,  360,  528,  535. 

World  of  Spirits.  42r-444.  Interme- 
diate between  heaven  and  hell,  421,  422, 


428;  spirits  immensely  numerous,  426; 
time  of  stay  in,  426;  on  entering  dis- 
tinguished into  classes,  427 ;  entrances 
to  heaven  and  hell  guarded,  428;  ap- 
pearance, 429;  in  equilibrium  between 
heaven  and  hell,  590. 

Worship.  Of  ancients,  in,  188  note;  in 
heaven,  221-227;  variety  in  different 
societies,  56 ;  real  worship  in  heaven 
consists  in  life  of  love,  222 ;  sincere 
worship  consists  in  internal  sanctity, 
506. 

Writing.  In  heaven,  258-264;  contrary 
to  Divine  order  to  be  instructed  by 
writing  from  heaven,  258  ;  writing  from 
heaven  seen  by  prophets,  258;  seen 
like  Hebrew,  260;  primitive,  like  an- 
gelic, flowing,  transferred  into  Hebrew 
character,  260;  character  in  inmost 
heaven,  260,  261 ;  in  lower  heavens  sim- 
ilar to  that  in  the  world,  but  with  vowels 
for  affections  and  consonants  for  ideas, 
261  ;  more  expressed  in  few  words  than 
in  many  pages  of  man's,  261 ;  in  heaven 
flows  from  thought,  without  choice  of 
words,  262  ;  correspondential  writing, 
not  by  hand,  262  ;  by  numbers,  263. 

Years.     Signification,  155,  165. 

Yesterday.     Signification,  165. 

Yoke.     The  Lord's  yoke  easy,  359. 

Young  Men.     Signify  understanding  of 
truth,  368,  note. 

ZioN.      Signifies  the   church,  and  espe- 
cially the  celestial,  216,  note. 


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